This article was first given as an inaugural lecture. As such, it sets out a particular agenda for the researcher’s interest. Here, the notions of being African and Reformed are interrogated. The research notes that these notions are rarely used in the same vein. It is admitted that notions tend to pick up different meanings as they evolve, so these notions are especially seen in that light. The theological hegemony, which in the South African academic circles had become enveloped in the Reformed identity, is here forced to critically consider Africanness. This is considered significant, especially in a context where the Christian faith is seen to be flourishing in the global South. The article challenges attempts at explaining what Africanness mean as a front to perpetuate a status quo that from its inception never thought much of Africa and or Africanness. The author argues that the African Reformed Christian must acknowledge is status as a partial outsider in Reformed theological discourses.

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Party politics is a controversial subject in mainline ecclesiastical circles in South Africa. While one can be forgiven for thinking that this perception changed after 1994, the reverse seems to be the case. This article is an attempt to start a conversation on the subject of Christian leaders’ participation in politics. It will become clear from this article that the entrenched idea of the separation between the material and the spiritual is problematic. Acknowledging the sensitivity around this subject, this article aims to intentionally engage the involvement of Christian leaders in party politics. This is done in a positive albeit careful manner simply because the need for ethical leadership in present-day South Africa has become urgent.

This article sets forth a controversial thesis which suggests that the Uniting Reformed Church in Southern Africa, although considered a black church, is in fact not a black church in the sense in which a radical black church is traditionally understood. A black church, it is argued, is perceived to be one that is a self-determined church which supports initiatives of ameliorating the depressive situations in which black people find themselves. References are made to black theology as a critical theology which was never accepted in the black church due to the dependency syndrome which was brought about by the white benevolence of the Dutch Reformed Church. This, it is argued, had become innate in the Uniting Reformed Church in Southern Africa which still considers itself as a so-called daughter church of the white Dutch Reformed Church.

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