Prayer and being church in postapartheid, multicultural South Africa

Abstract

The research presented in this article was conducted as a continuing concern over 'being church' in a multicultural, urban setting in postapartheid South Africa. This is done by taking an interdisciplinary approach, integrating theories from the fields of practical theology and systematic theology with regard to liturgical studies and ecclesiology.

“Lest We Forget”: A Postapartheid Perspective on Remembering in Liturgy for Healing and Justice

“…From a South African perspective, apartheid is unfortunately a historical fact and as such is undeniably and inherently included in the culture of all South Africans; how it is remembered will define not only the nation but the church in the present as well as the future (cf. Buqa, 2015, Cilliers, 2010, Scott & Wepener, 2020; Scott, Van Wyk, & Wepener, 2019). Worshipers in South African churches can either relate to the wrongdoings or suffering of apartheid.…”

“…Once more it can be seen as decolonizing; however it is inherently part of the process of liturgical inculturation for a space to be created where culture and tradition embrace and/or critically reject elements of the other (cf. Scott, Van Wyk, & Wepener, 2019, p. 4; Scott, 2018, p. 192; Wepener, 2009, p. 39). In other words, whether decolonizing Remembrance Day or applying the process of liturgical inculturation, a space is created where (South African) culture can embrace and/or reject (colonial and post-colonial) tradition resulting in the creation of a new entity—in this case a liturgy that encourages remembrance, creating a space for healing, for reconciliation, and for instilling a togetherness for justice, freedom, peace, and love that should not be forgotten.…”

“…Liturgical performances that stem from (a) tradition are in essence a form of remembering in itself, as it is repeated at certain times and passed on from one generation to the next who should appropriate it in a way that is meaningful to them (cf. Senn, 1983, p. 38; Scott, Van Wyk, & Wepener, 2019). In this instance, the appropriation of a liturgical tradition similar to Remembrance Day could involve decolonization for the sake of relevance for the people in the worship service.…”

All things bright and beautiful

“…Much has been written on the intersection(s) of culture and tradition (cf. Barnard 2010;Barnard, Cilliers & Wepener 2014;Chupungco 1982Chupungco & 1992Lutheran World Federation 1996& 1998Scott, Van Wyk & Wepener 2019;Scott & Wepener 2017;Tisdale 2008;Wepener 2007Wepener , 2009Wepener & 2014. In lieu of Berry's concern above of learning from culture, there ought to be a criticalreciprocal interaction between cult and culture that creates a new entity (cf.…”

As we live, so we believe, so we worship together

“…The presupposition or hypothesis is that if songs experienced in the fullness of life (lex vivendi), like those written and sung by Taylor Swift, can move people and the way they think or what they believe about certain topics (lex credendi); then these thoughts and/or beliefs ought to also alter how they worship (lex orandi) (cf. De Clerck 1994;Scott, Van Wyk & Wepener 2019;Smit 2004& Plaatjies-Van Huffel 2020, and alternatively who they worship with (lex (con)vivendi) in terms of being church in response to a profound hunger for God in community (cf. Long 2001:30 & Smit 2004.…”