This contribution focusses on some of the digital theological expressions of Stephan Joubert from an auto-ethnographic angle. Orientating from a practical theology perspective, I have chosen the social media platform Twitter, and more specifically the @stephanjoubert domain, as source to chart some significant tweet expressions for the purpose of describing the character and value of an aphoristic theology. In order to do so, I have used some randomly selected tweets of Stephan Joubert, spanning the period 2020–2021, which express aspects of a relevant contemporary ecclesiology. Against the backdrop of the disastrous impact of the COVID-19 pandemic as well as some important dates on the Christian calendar (Easter and Christmas), I specifically emphasise the significance of the formulation of an aphoristic theology using amongst other markers of simplicity, contextuality and relevance.
I conclude the reflection with some critical-evaluative remarks on the significance of aphoristic expressions for the development of a meaningful contemporary ecclesiology and theology.
In 1989, I was a student in Theology when I met Stephan Joubert for the first time. Already then, he made an ineffaceable impression on me. Besides the excellent professional knowledge that he conveyed as lecturer, his humility and sincere interest in each one of his students struck me in particular. During my congregational ministry, I took note of Stephan’s development of the e-church and the specific way in which he made a visionary and contemporary contribution to a modern and context-sensitive ministry. Years later, we crossed paths again in the Department of Practical and Missional Theology at the University of the Free State. With his appointment as extraordinary professor in Contemporary Ecclesiology, I got to know him in a special way as both a colleague and a friend. Stephan is always willing to invest in other people’s lives by way of valuable contributions. It is with great appreciation that I would like to dedicate this contribution to my friend and colleague, Stephan Joubert.
In this contribution, I focus, from an auto-ethnographic angle, on some of the digital theological expressions of Stephan Joubert. Orientating from a practical theology perspective, I choose the social media platform Twitter, and more specifically the @stephanjoubert domain, as source to chart some significant tweet expressions for the purpose of describing the character and value of an aphoristic theology. In order to do so, I use some randomly selected tweets of Stephan Joubert, spanning the period 2020-early 2021, which express aspects of a relevant contemporary ecclesiology. Against the backdrop of the disastrous impact of the COVID-19 pandemic as well as some important dates on the Christian calendar (Easter and Christmas), I specifically emphasise the significance of the formulation of an aphoristic theology using amongst other markers of simplicity, contextuality and relevance. I conclude the reflection with some critical-evaluative remarks on the significance of aphoristic expressions for the development of a meaningful contemporary ecclesiology and theology.
In my own life, seeking meaningful relevance is important and essential for purposeful direction in my work. For this reason, I agree with the expression that theology is not a noun, but a verb (Hendriks
Kingdom of God.
Arising from the introductory perspectives, I will subsequently and on the basis of an underlying and sublime autoethnographic description, provide an overview of the value and significance of aphoristic theology that is embodied in Stephan Joubert’s tweets. On the basis of my own brief reflections from my own life as already presented at the start of the article, I will present autoethnographic fragments as orientation and basis for the article’s structure. As indicated by Holt (
We don’t absorb aphorisms as esoteric wisdom; we test them against our own experience. The empirical test of the aphorism takes the form first of laughter and then of longevity, and its confidential tone makes it candid, not cynical. Aphorisms live because they contain human truth…. (n.p.)
The description is composed of three parts: The first orienting section provides an overview of the nature of the enquiry that is addressed in the contribution. An ensuing second subsection briefly shows the use and meaning of the aphorism. A final subsection provides reflective remarks on the practice of formulating an aphoristic (Twitter) theology, sprouting and backed by examples from Stephan’s own tweets.
Twitter profile of Stephan Joubert.
In search for theological relevance, I am privileged to often be able to discuss this issue with Stephan.
Reduce: The simplest way to achieve simplicity is through thoughtful reduction.
Organise: Organisation makes a system of many appear fewer.
Time: Savings in time feel like simplicity.
Learn: Knowledge makes everything simpler.
Differences: Simplicity and complexity need each other.
Context: What lies in the periphery of simplicity is definitely not peripheral.
Emotion: More emotions are better than less.
Trust: In simplicity we trust.
Failure: Something can never be made simple.
The One: Simplicity is about subtracting the obvious, and adding the meaningful.
The meaning of the 10 principles of ‘simplicity’, as a possible lens on the formulation, functioning and relevance of tweets, allows me to further develop the contribution. In this orientation to the research, important multidisciplinary perspectives are embodied, with amongst others more aspects from design studies, information technology, as well as psychology and practical theology, that are linked to each other.
On account of my personal talks with Stephan, my reading of Maeda’s book and my reflecting thoughts on his work and ministry, I have decided to dedicate this article, as part of this Festschrift volume, to how a tweet can possibly express the creation and functioning of a simple aphoristic theology. Mindful of the nature of the contribution and true to the nature of a practical-theological description, I have considered Stephan’s practice of tweeting from his account ‘@stephanjoubert’, in order to reflect thereon from both literature and theory. Arising from this reflection, this praxis is then documented in the article on the basis of an autoethnographic reflection.
The social media platform Twitter uses a restricted number of characters and is the ideal space to develop an aphoristic theology. This implies that maxims about God can also be tweeted, using a restricted number of characters and words. In recognising that concrete practices are important for a practical-theological description, it would be obvious to examine the @stephanjoubert domain on Twitter. In previous research, I pointed out how Stephan uses his Twitter account efficiently.
Psychology and the study of spirituality widely accept the truth that whatever is most personal is also most common. In the famous words of Carl Rogers, later popularised by Henri Nouwen, those aspects which are highly personal are most generally embodied (Nouwen
Mindful of the important role of exploring, describing and interpreting praxis in practical theology, I use a few randomly selected tweets of Stephan Joubert from 2020 to 2021. Except for the drastic role played by the COVID-19 pandemic over the past year and taking this into account for mining some contextual relevant tweets, I have also examined a few of Stephan Joubert’s tweets on some of the most important festivals, namely Christmas and Easter. In my discussion of some of these tweets, I present a brief hermeneutic and personal reflection on their contextual foundation. It is notable that all the tweets are not presented a-historically; they are deeply embedded in a specific concrete time and space. This contextual foundation also includes a personal dimension. I cannot sketch a landscape without placing myself into the picture. This implies the formulation of a personal contextual description that is significant for individuals (in the case of Stephan Joubert), and for many others. Stephan Joubert’s tweet, dated 25 March 2020, on the eve of the start of the lockdown period in South Africa, can be viewed as a good example of such a contextually sensitive expression.
It is generally accepted that the COVID-19 pandemic has reformulated our world. New usages and values such as, amongst others, the compulsory wearing of face masks, the maintenance of social distance, and new travel arrangements are some of the examples of such changes. Although governments manage these changes multinationally, their implication is very personal. In his tweet dated 25 March 2020, Stephan focuses on the topic of respect, in the run-up to the start of a high level of restrictions at the beginning of the pandemic. This implies concretely embodied in that, if I wear my face mask, I do so as a sign of respect for others. As such, wearing a face mask can become an expression of individual lived spirituality (
Living respectfully at the time of corona.
The aphorism has evolved and endured across centuries and in various cultures as well as in religious and literary traditions. As Hui (
As a basic unit of intelligible thought, this microform has persisted across world cultures and histories, from Confucius to Twitter, Heraclitus to Nietzche, the Buddha to Jesus. Opposed to the babble of the foolish, the redundancy of bureaucrats, the silence of mystics, in the aphorism nothing is superfluous, very word bears weight. Its minimal size is charged with maximal intensity … These aphorisms have an atomic quality-compact yet explosive. (n.p.)
In this subsection, my aim is to provide a very short overview on the characteristics of the aphorism. I would very often when referring to an aphorism get a puzzled look from a student asking me: ‘What is an aphorism?’ With this question as background, I will firstly provide some perspectives on the history of and a possible definition for the aphorism. Secondly, I will also provide some perspectives on the possible use and value of the aphorism.
Grant (
In this regard, the formulation of tweets on Twitter, serve as an excellent example of the possibility to compose an aphorism. ‘Twitter, in its imposed brevity, seems to affirm the aphorism’s original meaning: be intelligently succinct’ (Gopnik
Speaking directly to the central research concern in this contribution, namely the search for the formulation of a relevant aphoristic theology and ecclesiology, Gopnik’s (
Why is spiritual wisdom found in fragmentary form more reliably than in extended dogma? Why is it that the sayings last, even when their systematic surroundings don’t. We know Jesus’ parables better than the doctrine of the Trinity, though the latter is far more central to Christianity….(n.p.)
Aphoristic theology implies that the author of the Twitter message has the ability to render specific scriptural and/or theological truths in a concise and impressive manner.
I am sensitive to suggesting rigid conventions for the formulation of theological aphorisms. I understand the limitations and restrictions of any platform and/or expression. I would therefore not support a thesis professing that ‘tweeting the gospel aphoristically’ is the final answer to all the challenges of a contemporary ecclesial ministry. It is, however, a fact that the possibility of creating aphoristic language on a large social media platform such as Twitter presents new possibilities for theological formulation and meaning (Pearson
In looking for concrete illustrations of tweets by @stephanjoubert in which some of the principles of simplicity as indicated by Maeda (
‘At the same time, the very minimal syntax of an aphorism gives it a maximal semantic force. The best aphorism admits an infinitude of interpretation, a hermeneutic inexhaustiblity’ (Hui
Sun and son.
In my opinion, the tweet shown in
All the way from Bethlehem to my own doorstep.
I wonder to what extent auto-ethnographical practical theological descriptions have the same ability, in that they challenge the storyteller to express and articulate the deepest meanings in such a way that they must still echo the living world of the reader (Walton
Gospel message.
In designing the exhibited, a specific creativity in terms of the function of this form, namely the well-known architectonic principle of ‘form follows function’. I presume that theological writing often still runs the risk of expressing the opposite and out-dated principle of ‘function follows form’. According to this, research could be presented within specific existing frameworks of thought, without understanding its function and whether it will facilitate any change. As far as auto-ethnographical practical theological writing is concerned, I am of the opinion that there is a strong quest for the association with the content of significant academic reflection for one’s own life, wherein especially significance is found with other lives (Walton
Reasons for going to church.
The intention of the tweet shown in
The cross and selfies.
Philosophies come and go, theologies rise and fall, but the aphorism abides. (Hui
Already in my days at high school, my language teacher introduced me to the concept of word economy. With time, I learned that being able to say as much as possible in as few words as possible, is a talent. Coupled with the value gained from, amongst others, paradoxes and poetic language, this has greater and wider significance. Theology and theological aphorisms, in particular, give me room to create with language. I ought to purposely pursue the search for speaking simply. This may start concretely in my life as academic in the sensitive propensity of the number of words I use for arguments. Fewer words can indeed say more.
In the meantime, all of us are exploring unknown territory, on which there is apparently only one sign on a world map: COVID-19. This and its influence on the life of each of us determine how theology and technology ought to be described and practised (
Social media and the church.
The author declares that he has no financial or personal relationships that may have inappropriately influenced him in writing this article.
J.A.v.d.B. is the sole author of this article.
This article followed all ethical standards for research without direct contact with human or animal subjects.
This research received no specific grant from any funding agency in the public, commercial or not-for-profit sectors.
Data sharing is not applicable to this article as no new data were created or analysed in this study.
The views and opinions expressed in this article are those of the author and do not necessarily reflect the official policy or position of any affiliated agency of the author.
Sprouting from the autoethnographical character of the research, articulating strong undertones of a personal relationship with Stephan Joubert, I prefer to use the first name of ‘Stephan’ when referring to him.
In previous research (Van den Berg On Twitter people are forced to tweet their information, opinions, truths and ideas briefly, yet with great clarity and relevance. Twitter forces those using this form of social communication to reflect about their content beforehand. Endless ramblings of egotists, attention seekers, melancholic personalities, etc, stand no chance here of attracting or keeping attention here on the long run. It’s all about social connectivity and belonging here. Marshall McLuhan taught us the medium is the message. Twitter forces us to rethink our faith on the cyber squares amongst non-religious people and non-professional followers of Jesus. It could even force that age-old institution called the church out of the ‘safe’ space of irrelevant meetings to encounters with present-day issues and questions. Hopefully, a new generation of young marketplace theologians will also rise up to become our mentors, coaches and teachers in this fascinating new digitally connected world. Monologues in cyberspace; long sermons; naming and shaming of others in the name of God, etc, just won’t survive here. Neither will long discussions about theological dogmas and local church matters fly here. It’s all about relevant connectivity now, not only about more religious information (Joubert
Please see my doctoral thesis titled ‘
A good example of this possibility is found in a contribution by Jackson ( Think of the following aphorism by Jesus: ‘Do not lay aside treasures for yourselves on earth, where moths and rust destroy, and where thieves break in and steal. Instead, lay aside treasures for yourselves in heaven, where neither moth nor rust can destroy, and where thieves do not break in and steal. Where your treasure is, there shall your heart be also’. This can fit easily into a tweet: ‘Don’t collect treasures on earth where they can be destroyed or stolen. Collect treasures in heaven. Where your treasure is, your heart will be’. It is, precisely, brief and powerful truths of this type that are shared by theologians in tweets nowadays. They are usually conveyed in English, since the conversations extend over geographical boundaries. Furthermore, these are discussions between equals, in which students and professors chat together. There is no place for titles on Twitter.