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The last few years the young democratic South Africa's history has been characterised by service delivery protests and industrial action which is becoming increasingly violent as epitomised by Marikana. Is the violence that accompanies industrial action and service delivery protests emblematic of a powerless frustration and a violent revulsion at the thought that there will be no change? For 18 years, hope was placed in the idea of liberation which would open the doors to a brighter future for the majority, yet all that remains of that noble dream lies in the ashes of current events that populate the newspaper headlines of the major South African newspapers. What role can Practical Theology play in this context? What is the calling of Practical Theology, and specifically postfoundational narrative theology? These are the questions this article will seek to answer, by proposing that a narrative approach can listen to the untold stories and thus the colourful phoenix can rise from the ashes. [ABSTRACT FROM AUTHOR]

A previous article illustrated that the root of the tension between unity and plurality in the church can be found in an epistemology charcaterised by binary opposisions. This article describes this epistemology and, from the perspective of narrative theological epistemology, discusses the struggles and pitfalls reflected in the narrative of the Netherdutch Reformed Church of Africa which identifies itself as an 'ethnic church' (volkskerk). The article argues that such a self-identification functions as a metanarrative that is in conflict with the church's grand narrative, that of the Triune God. The re-telling of the grand narrative of the Trinity as the metaphor for unity through plurality will sustain the re-telling of the church's narrative in the changing context of a secular society. [ABSTRACT FROM AUTHOR]

From a narrative theological perspective, the article tells the story of the church which has always been characterised by a tension between unity and plurality. The article illustrates that the root of the tension can be found in a binary mentality which traps the church in an endless labyrinth and keeps the it from being 'A Broad Place', a 'wide open space'. The article suggests that re-telling the church's grand narrative of the Trinity sustains the re-telling of the church's narrative in the changing environment of a secular society. [ABSTRACT FROM AUTHOR]

This article explores the connection between life and theology. Today, many people do not understand the connection between theology and everyday life. In particular, many of today's theological students are leaving theological institutions and entering the ministry with a fragmented theology instead of an integrated theology. A brief historical and literature review indicates that there are three perspectives in contemporary theology, namely the theological triad of orthodoxy, orthopathy and orthopraxy. A brief analysis of the three perspectives indicates a close connection between theology and everyday life: theology and life are linked in praise (orthodoxy), action (orthopraxy) and passion (orthopathy). This article focuses on the paradigm of narrative theology and shows that, when used correctly, narrative theology provides the building blocks for systematic theology and biblical theology. Narrative theology also provides helpful insights when it takes into account legitimate literary concerns, such as the historical background of the Bible passage and the author's theology and purpose. The close connection between theology and everyday life is clearly portrayed in a narrative approach to Isaiah 6:1-8, especially when it illustrates how the story (narrative) shapes each of the three perspectives of the theological triad. [ABSTRACT FROM AUTHOR]

Children enjoy the tales of Daniel and his three friends, whether told in Sunday school, day school, by parents or grandparents. These tales are cast essentially in violent terms. In this article a specific version of the tales in a children's Bible is analysed to show in what way violence serves as the thread that holds the tales together and to suggest that this might imply that violence is condoned, be it violence committed by God for the sake of his children or by his children for their own sakes. Through ideology, criticism and deconstruction it is shown how a socially engaged reading of the text necessitates narrators of the Daniel tales to criticise violence embedded within the Biblical text, especially when these tales are narrated to children. [ABSTRACT FROM AUTHOR]