We also wish to thank Prof. Kim for his service as President of the GNPT Executive Committee. In keeping with GNPT practice, he has kindly agreed to remain on the Executive in an advisory capacity as we prepare for our next formal meeting. Prof Dion Forster now takes up the responsibility of serving as hosting Chair/President in the period leading up to our next regular GNPT meeting, which will be hosted in Hong Kong.

It is therefore our pleasure to invite you to save the dates of 19–23 October 2026, when we will gather for an interim in-person meeting of the Global Network for Public Theology at the Vrije Universiteit Amsterdam. The event will be hosted by the Chair for Public Theology and Ethics at the VU Amsterdam, in partnership with colleagues from Chairs and Centres for theology and religion across the Netherlands and the wider European region.

Our proposed theme for this interim consultation is:

Public Theology in a Fractured World: Voices, Visions, and Vulnerabilities

A fuller description of the theme will be circulated in early January.

The Vrije Universiteit Amsterdam was founded 145 years ago by the Dutch Public Theologian and statesman Abraham Kuyper. It has long been a home for robust and socially engaged theological scholarship. Its history includes honouring several figures of global significance with honorary doctorates, among them Martin Luther King Jr (1965), Beyers Naudé (1972), Dom Hélder Câmara (1974), and Marilynne Robinson (2016). 

We look forward to welcoming the GNPT community to a university with a rich and enduring commitment to the intersections of faith, scholarship, and public life. And to hosting you in the historic, diverse, and beautiful city of Amsterdam!

Please note the following key dates for your planning:

• 19–21 October 2026: Interim meeting at the VU Amsterdam, including plenaries, working groups, networking, and the GNPT business session.

• 22 October 2026: Optional excursion day exploring the historical city of Amsterdam (details will follow).

• 23 October 2026: Optional attendance at the Inaugural Professorial Lecture for the Chair of Public Theology and Ethics, Dion Forster, at the VU Amsterdam (15:45). All GNPT participants are warmly invited to attend.

More detailed information about our meeting will follow in the first week of January 2026, including the formal Call for Working Groups and Papers, which will also be posted on the GNPT website. We anticipate capping participation at approximately 100 attendees, and registration will open in March 2026.

For now, we kindly ask you to save these dates in your calendars.

We will soon set up a new GNPT mailing list.

Should you have any questions, you are warmly invited to contact Dion Forster at: d.a.forster@vu.nl

With peace, courage, and hope for the work that lies ahead,

On behalf of the Executive Committee of the Global Network for Public Theology

Christian Perfection and the Common Good? A Wesleyan Framework for Public Theology in Times of Crisis was delivered as a keynote lecture at Theologische Hochschule Reutlingen on 21 November 2025.

In it I argue that John Wesley’s doctrine of Christian perfection should be understood as a public vocation of “holy love” that seeks the flourishing of neighbours, institutions and creation, rather than as an otherworldly spiritual ideal.   

Drawing on global Wesleyan and majority world voices, the lecture explores how a theology of "salvation as healing" and social holiness may resource Christian engagement with four interlocking crises: democratic fracture, forced migration, ecological breakdown and the normalisation of violence and war.

I propose that a Wesleyan public theology can be assessed by three criteria: protecting the vulnerable, pursuing fairness (justice), and building trust across difference.

I am now revising this material for publication in Theologie für Praxis. I would be very grateful for critical feedback on the content, argument, and structure.

The recording is available here. Thanks for watching and helping!

Dear friends and colleagues, here is some wonderful news from the Vrije Universiteit Amsterdam with regards to a very gracious research recognition appointment, and my promotion to full professor:

As of 1 September, theologian Dion Forster will be appointed Professor of Public Theology and Ethics at Vrije Universiteit Amsterdam. He will take on this role within the framework of a University Research Chair (URC), an appointment that provides space for innovative and socially relevant research.

Building bridges in a divided world

Dion Forster's chair focuses on the intersection of theology, ethics, and societal transformation. In a time marked by global crises and increasing polarization, he aims to contribute to social cohesion, justice, and meaningful dialogue through his work. “Public Theology is, by nature, a bridge-building discipline,” says Forster. “It works in complex and contested spaces – engaging both religious and secular worldviews with honesty, hope, and the courage to imagine transformative alternatives. It challenges injustice, amplifies voices from the margins, and invites us to act for the common good.”

Research with societal impact

Forster's research explores how deeply held beliefs – both religious and secular – shape and sometimes distort individuals and societies. The chair critically investigates the intersections of power, belief, identity, and justice – from political discourse and gender justice, to ecological care, peace, and racial reconciliation. In doing so, Forster makes a direct contribution to the mission of the Faculty of Social Sciences and Humanities, and the School of Religion and Theology: to produce rigorous, responsible, and socially impactful academic work that addresses urgent contemporary challenges.

A deeply contextual and committed perspective

Forster brings with him a profoundly lived perspective, shaped by his work in challenging and repairing the legacy of apartheid in South Africa, and now his experience as a migrant scholar in the Netherlands. This background fuels his dedication to inclusive education and research focused on social justice, gender justice, ecological care, and human dignity—both locally and globally.

Science rooted in wonder and values

Forster’s appointment reinforces a key tradition at Vrije Universiteit Amsterdam: conducting science with both wonder and responsibility. “I see Public Theology as a translational discipline that helps people and institutions make meaning, imagine alternatives, and act with purpose in a rapidly changing world,” Forster says. His goal is not only to build sustainable partnerships inside and outside the university, but also to serve a new generation of scholars who are equipped to confront complexity, rooted in values, and prepared to make a tangible difference in the world.

Anchored in the identity of VU Amsterdam

The chair is rooted in the distinctive identity of VU Amsterdam, shaped by figures such as Abraham Kuyper, Martin Luther King Jr., Beyers Naudé, and Marilynne Robinson – individuals who embodied moral conviction, intellectual depth, and a commitment to social renewal. Drawing upon this legacy, and situated within the rich socio-cultural diversity of Amsterdam, Forster’s work carries forward the task of weaving faith and justice together – pursuing peace, equity, and a more compassionate and just public life.

“Forster embodies what VU Amsterdam stands for,” says the Executive Board. “His work brings values and action together – right at the heart of our mission to contribute to a better world through excellent, value-driven, and socially relevant academic research and education.”

University Research Chair

The University Research Chair is a distinguished professorship that includes additional support and resources. With this appointment, VU Amsterdam recognizes exceptional scholars considered to be emerging leaders in their field. [Please find the original article here]

Here is a short video update on the journey so far. Thanks for stopping by! I would love to hear from you in the comments section below!

People enjoying Christmas decorations in Johannesburg, South Africa. Luca Sola/AFP via Getty Images

In popular culture and the media, Christmas is portrayed as a time of happiness, togetherness, generosity, and peace. In the “made for Christmas” movies, such as those on the popular Hallmark Channel, a “feel good” message is the order of the day.

Whether it be the rekindling of a long-lost love or reconcilingbetween family members after a long and painful conflict, viewers are led to believe that there is a certain kind of “magic” at work during what has become known in largely secular terms as “the holiday season”. 

Many people believe, either overtly or tacitly, that Christmas and the celebrations surrounding it will bring them joy, peace, happiness and togetherness.

In my research, which is in a field called public theology, I study such “beliefs” to try to understand where they come from, why people hold them, and what implications they have for our social, political and economic life.

I call these “secular beliefs” to differentiate them from traditional “religious beliefs”. A secular belief is not formally attached to a religion, or has become detached from a particular religion over time. In this sense, Christmas has come to embody a kind of “secular spirituality”. This has much more in common with the dominant symbols and aspirations of our age (such as leisure, pleasure, social control and consumption) than it does with its religious roots.

Understanding Christmas

Christmas, as the name suggests, is linked to the birth of Jesus the Christ. As a professor of theology, I have often jokingly said, “Christ is not Jesus’s surname”. The word “Christ” comes from the Greek word Χρίστος (Chrístos), which is the Greek translation for the Hebrew word “messiah” (מָשִׁיחַ or māšīaḥ). For Jewish people, and later for Christians (people who name themselves after their messiah, Jesus the Christ), the messiah was God’s promised liberator – a King who would come to liberate God’s people from their oppressors and lead them in peace and prosperity.

Christians believe that Jesus is the promised messiah (according to passages in the Bible, such as Isaiah 9:6-7, John 4:25 and Acts 2:38). He came preaching a message of love, peace and anti-materialism. 

Early in Christian history, Christians began to celebrate the birth of Jesus the Christ (the promised liberator) in special services, what became known as the “mass” after the Latin word missa. Hence, it was the combination of those two words that later became one word, Christmas, a feast that celebrates liberation, peace and joy through the messiah.

When presented in these terms, it would not be surprising to ask what the contemporary presentations of Christmas (particularly in the western world) have to do with the celebration of Jesus the Christ. Santa Claus, snowmen and reindeer seem to have replaced Jesus and his disciples. 

Instead of focusing on messianic liberation and anti-materialism, Christmas is focused on parties, family gatherings, and gift-giving. In other words, like so much of western modernity, the focus has turned from the sacred to the secular and from God to the human self.

Research shows that there are seven primary activities and experiences that are attached to the contemporary Christmas holiday:

• Spending time with family 

• Participating in religious activities

• Maintaining cultural, national, or family traditions (such as decorating a Christmas tree) 

• Spending money on others to buy gifts 

• Receiving gifts from others

• Helping others (such as a local charity) and

• Enjoying the sensual aspects of the holiday (such as good food and drink, rest, and relaxation).

However, the same research shows that for many people, these “peaceful” and “joyous” expectations are not met. Christmas is no longer a time of joy, generosity, family togetherness and rest. 

Rather, the contemporary expectations of the festive “season” – such as the costs associated with gift giving, travel, celebrations (such as work functions, family gatherings, and community events) – can lead to dissatisfaction, stress, conflict and disappointment. Perhaps you can relate? 

Moreover, the burden on women is often much higher than it is on men. Women are often expected to arrange gatherings, buy gifts, prepare food, clean up the aftermath and keep the peace.

Rekindling the true spirit of Christmas

So, taking these realities into account, what might you do to rediscover the “true”, or at least the historical “spirit” of Christmas this year (whether you are religious or not)?

Here are a few suggestions, based on sociological research.

First, social and psychological research shows that in general, but also at Christmas, people report far greater “well-being”

when experiences of family closeness and helping others were particularly salient.

Second, that “diminished well-being” is reported where people’s experiences and expectations “focused on the materialistic aspects of the season (spending and receiving)”. Moreover, the research showed that religious people who actively participated in religious gatherings tended to have a more positive experience of Christmas, with their expectations largely being fulfilled.

So, whether you are Christian, or have more of a secular spirituality, it may well be wise to recapture something of the historical “spirit” of the Christ-mass message by engaging in the responsible use of money and time, choosing positive consumption practices, while seeking to foster good relationships with family, friends and colleagues.

Moreover, pay careful attention to issues such as the gendered division of labour and responsibility by sharing the work and effort. In doing so, you just may have a happier Christmas.

[I wrote this article for The Conversation in December 2022].

On my commute from home to the university, I cycled through a tunnel under the S-Bahn (elevated train) near Hackescher Markt, home to all the “cool” stores. Just as the Berliner Dom came into view, I was confronted by a mural by the “Football blackout for human rights” campaign that was pasted over the regular graffiti on the tunnel walls. It read:

“On Dec 10, I’ll marathon-kiss my queer partner in public instead of watching football.”

I think the text is deliberately intended to shock the reader. It is somewhat reminiscent of the famous Berlin mural by Dmitri Vrubel, often referred to as the Fraternal Kiss. It was painted along the Berlin Wall at the East Side Gallery with the inscription, Mein Gott, hilf mir, diese tödliche Liebe zu überleben [My God, Help Me to Survive this Deadly Love]. The famous mural depicts Leonid Brezhnev (Chairman of the Presidium of the Supreme Soviet, 1960–1964 and 1977–1982) and Erich Honecker (head of East Germany under Soviet rule, 1971–1989) engaging in a fraternal kiss. The mural is based on a photograph by Régis Bossu, depicting the two communist leaders engaging in such a kiss in East Berlin on 7 October 1979. There is nothing strange about two men kissing. It is common in many cultures. But the mural elicited quite a stir. Some found it indecent and shocking, and it generated a great deal of public debate.

I am guessing that the artists behind the mural I passed are hoping to create similar discussion. Well, I sat down to write this piece, so it is working to some extent at least!  Among the other slogans used by the “Football blackout for human rights” campaign are:

“Today I’d rather drunk-text my ex than watch football”

and “Today I’d rather masturbate all day than watching football.”

For me, the juxtaposition of what society deems “decent” (the Berliner Dom and the grand Museums) against the seemingly indecent slogans of the “Football blackout” campaign raised important questions about how we make sense of the world and construct our values. Let me explain why.

I started my sabbatical research in July 2022 by delivering one of the more important lectures of my career to date, my inaugural lecture as Professor of Public Theology and Ethics at Stellenbosch University (see, Counterpoint). In the lecture, I wrestled with “living more decently in an indecent world.” Since then, I have been speaking, teaching, and researching at some of the more “decent” Universities in Germany and the UK (Cambridge, Heidelberg, Bamberg, and Berlin). A lot of my conversations with students and colleagues have centered around the tension between the need for both decency and indecency in contemporary theology.

In my lecture, I was not advocating for a kind of “decent theology,” or “decency ethics.” I realize that what is presented as “decency” in some settings can be used to oppress sexual minorities, to stifle racial and ethnic diversity, or to “other” persons from non-dominant cultures.

Rather, I tried to imagine how a person might live a moral life, a good life, a life of greater justice that is directed towards the common good in the midst of many contemporary indecencies (such as poverty, racism, sexism, homophobia, and war). Moreover, I wanted to discern what we should do when these indecencies are held in place or strengthened by indecent systems and institutions, to the extent that—by means of economic, political, and religious systems—their actions and values, even in so-called “decent” societies have become indecent.

Consider the different treatment given to Syrian and Ukrainian refugees in Europe, or the religion that is used to oppress sexual minorities, or sport that is used to “purpose-wash” human rights abuses. We need a measure of decency to counter structural and systemic indecencies that humiliate and dehumanize people. The Israeli philosopher Avishai Margalit asserts that a “decent society is one whose institutions do not humiliate people.”

Though my focus then was on decency, I realize that we also need a measure of indecency to call into question some of what we have come to uncritically and unquestioningly present as “proper,” “acceptable,” and “justifiable” in contemporary politics, economics, and religion. I would characterize “oppressive decency” as a form of arbitrary, parochial narrow- mindedness.

To combat that, advocating for some measure of indecency in contemporary life is not without peril. Some groups may claim that their acts of racism, antisemitism, xenophobia, and homophobia further their version of what is good. In such instances we need to defer to greater decency—such as upholding our common humanity, fostering deep solidarity, and working courageously and tirelessly for universal justice. In short, we need to maintain a critical tension between both indecency and decency in our pursuit of the common good, and the lasting good.

So, my question is, what is the decent thing to do when encountering structural and systemic indecency in society? The decent thing to do may just be indecent by some contemporary standards.

The late Argentinian theologian Marcella Althaus-Reid suggested that in situations where systemic and structural oppression has been normalized, we need to develop an Indecent Theology that “troubles” some of these ossified and uncritically accepted “decent” beliefs and practices that lead to injustice and oppression. When her book was first published, it caused a major stir in “decent” theological circles. The South African queer theologians Hanzline Davids and Ashwin Thyssen argue that this “stir” is good as it “disrupts, transgresses, and erases stable binaries” such as heteropatriarchy, white supremacy, western supremacism, and the economic, political, and social systems that give these binaries the power to dominate and subjugate.

As I cycled away from the protest art in the S-Bahn tunnel, I was left wondering, for example, why I, and likely many other persons, have no moral problem watching the 2022 World Cup matches in Qatar, where there are indecent abuses of the human rights of LGBTQI+ persons, women, migrant workers, and many others. Yet, I feel morally challenged by an artwork advocating a “marathon queer-kissing session in public.”

The protest art helped me to realize that what I consider decent may in fact be indecent and that I needed a certain measure of indecency to help me to re-evaluate—literally to reconsider what I value or more pointedly re-evaluate what my values are based upon. Lisa Isherwood, the famous “body theologian” who uses our lived, embodied human experiences to think about God and relationship to God, wrote an appreciative (and critical) response to Althaus-Reid. Isherwood’s response is titled, Indecent Theology: What F-ing Difference Does It Make? She contends that indecent theology could help us to move towards a more honest, truth-telling theology.

So, I would like to invite you to dwell with those things that make you feel uncomfortable, that unsettle your sensibilities, that destabilize your social and historical values. What is it about them that makes you uncomfortable? What unquestioned values do they challenge? A bit of indecent theology might just be what is necessary to make a “f-ing difference” for the sake of a more decent world.

[I wrote this article for Counterpoint Knowledge. It was first published on 7 December 2022]

The tradition of the Professorial Inaugural Lecture is that once one is promoted to Full Professor you have to make a 'profession'. It is generally assumed that some years or decades of research and scholarship will mean that you have something of meaning and value to say.

I took that very seriously. Wrestled for some months with what to 'profess'. Of course there was the pressure that the lecture's text had to be finalised in order to be prepared for publication! This was actually quite good - it meant that I had to read, listen, discern, and write! In the end I tried to discern what might be appropriate, fitting, and just for me to profess as a white, male, professor of Public Theology and Ethics in Stellenbosch South Africa in 2022? As it happened, the date that the University set for the lecture coincided with the 10th Anniverary of the Marikana massacre (about which I had done research and written previously). The mine workers who were shot in that terrible event had built their campaign around decency - what they were advocating for was a 'decent wage' (not just a 'living wage'). They wanted to earn enough to be able to undo the evils of colonialism and apartheid for them and their families. They were asking to earn enough to be able to undo the dehumanization of migrant labour, of inadequate education, of a lack of health care, and of ongoing poverty. They expected, that in a decent society they should be able to earn a decent wage. Sadly, 47 persons died indecently during that week's protests.

So in the end, the title of my lecture was:

Living more decently in an indecent world? The virtues and vices of a public theologian.

You can download PDF copy of the published lecture here.

The event was attended by family, friends, my wonderful colleagues, and members of the Rectorate of Stellenbosch University. It was such a special evening! I am so grateful.

You can watch the lecture itself here (or see the embedded youtube video below which will start playing at the start of the lecture itself, skip back to the beginning to watch the whole evening with inputs from special colleagues and friends).