Editorial 15-06

Katie Cross, from our Editorial Board, writes in a Soap Box article in this issue addressing what practical theology is. She states that it is disparate, a ‘highly ambiguous activity’ without ‘a single, universal definition’ that we can determine. Sometimes the articles that make up an ordinary issue of our journal suggest themes and threads as they connect together, however, for this last issue of 2022 the material is indeed quite disparate, perhaps providing evidence for Cross’ hypothesis. Placing people with autism at the centre of church life, dealing with child witchcraft accusations, Judaeo-Christian responses to Covid-19, pastoral leadership, political preaching and, as noted already, the nature of practical theology itself. It is noteworthy, however, since we don’t often publish what we might call research articles that offer a ‘meta-analysis’ of existing research or writing, that in this issue there are two such contributions. One puts broadly theological material published during the first wave of the Covid19 pandemic in 2020 under a microscope and the other analyses approaches to pastoral leadership arising from published empirical research. While I have been Editor of Practical Theology, it has been noticeable the number of articles we have published reflecting on the theological and ecclesiological questions raised by people with autism. As Léon van Ommen points out what we haven’t had is a case study in an actual ecclesial community from which to learn. Thus in a fascinating description of his research at the Chapel of Christ our Hope in Singapore this gap is eminently filled. People with autism are placed at the centre of the life of the Christian community in a unique way. In some ways, it reminded me of calls from the Child Theology movement to do a similar thing, yet here it is happening! The results are rich and satisfying for everyone – neurotypical and autistic alike. What is most striking is the way the neurotypical are invited to adapt to new paradigm represented by those people with autism in their midst. If only all churches were able to change their culture and behaviour to meet with those joining them who may be different from the prevailing, dominant ethos. What is also remarkable is how this community can hold difference together – especially different views on the nature and meaning of autism in a person and be on a journey together. Perhaps van Ommen’s finding about the way the liturgy operates in this church is a clue to its effectiveness. Some articles that are submitted for consideration in our journal stand out as needing, even demanding to be published. Such is the contribution from Claire Ayelotan drawn from her doctoral research in transnational Yoruba Pentecostalism – an ecclesiological category that is fresh and important in itself. Embedded within these churches is the problem of child witchcraft accusation in which religion and culture come into sharp contrast with the protection of the child. By interviewing leaders on the subject in Pentecostal churches and uncovering an unhelpful eisegesis of a Markan text about exorcism in their discourse, Ayelotan can reach the heart of a deep-seated and abusive problem. She demonstrates clearly that, as is so often the case, the cause of the problem is also the solution. The leaders who abusively advise children to fast can also learn a different way through ministerial formation which addresses, amongst other things a fuller understanding of biblical hermeneutics.