RESUMO Introdução: A empatia tende a diminuir ao longo da formação médica. A relação entre espiritualidade e empatia não tem sido amplamente explorada. Objetivo: Este estudo teve como objetivo correlacionar empatia e religiosidade/espiritualismo por meio de questionário voluntário, entre estudantes e residentes de Medicina. Método: Trata-se de um estudo transversal exploratório por meio de um questionário online para preenchimento voluntário entre estudantes de medicina e residentes, composto por: dados sociodemográficos, questionário de empatia e questões sobre religiosidade/espiritualismo. Resultado: De 1.550 convites, 273 participantes voluntários responderam (17,6%). A maioria era católica (103 - 37,7%), seguida de agnósticos (84 - 30,8%), protestantes e kardecistas (27 - 9,9% cada). A Escala de Empatia de Jefferson apresentou pontuação média de 120,4 (de 90 a 140). Não se constatou correlação entre a crença religiosa e o grau de empatia. Ambos os conceitos não indicaram diferença significativa ao longo do período da educação médica. Conclusão: Empatia e religiosidade/espiritualismo não apresentaram correlação entre estudantes e residentes de Medicina. Introdução médica explorada Objetivo religiosidadeespiritualismo religiosidade espiritualismo Medicina Método Tratase Trata sociodemográficos Resultado 1550 1 550 1.55 convites 27 17,6%. 176 17,6% . 17 6 (17,6%) 103 (10 37,7%, 377 37,7% , 37 7 37,7%) 84 (8 30,8%, 308 30,8% 30 8 30,8%) (2 99 9 9,9 cada. cada cada) 1204 120 4 120, 140. 140 140) Conclusão 155 55 1.5 2 17,6 (17,6% 10 (1 37,7 3 ( 30,8 9, 12 14 15 5 1. 17, (17,6 37, 30, (17, (17

ABSTRACT Introduction: Empathy tends to decline throughout the course of medical training. The relationship between spirituality and empathy has not been widely explored. Objective: To correlate empathy and religiosity/spiritualism by means of a voluntary questionnaire applied to medical students and residents. Methods: This is an exploratory cross-sectional study using an online questionnaire completed on a voluntary basis by medical students and residents, consisting of: socio-demographic data, an empathy questionnaire and questions about religiosity/spiritualism. Results: From 1,550 invitations, 273 volunteer participants responded (17.6%). Most were Catholic (103 - 37.7%), followed by agnostics (84 - 30.8%), and Protestants and Kardecists (27 - 9.9% each). The Jefferson Empathy Scale had a mean score of 120.4 (from 90 to 140). Religious belief and degree of empathy did not present any correlation. Neither concept presented significant difference over the course of medical training. Conclusion: Empathy and religiosity/spiritualism did not present any correlation among medical students and residents. Introduction training explored Objective religiosityspiritualism religiosity spiritualism residents Methods crosssectional cross sectional sociodemographic socio demographic data Results 1550 1 550 1,55 invitations 27 17.6%. 176 17.6% . 17 6 (17.6%) 103 (10 37.7%, 377 37.7% , 37 7 37.7%) 84 (8 30.8%, 308 30.8% 30 8 30.8%) (2 99 9 9.9 each. each each) 1204 120 4 120. from 140. 140 140) Conclusion 155 55 1,5 2 17.6 (17.6% 10 (1 37.7 3 ( 30.8 9. 12 14 15 5 1, 17. (17.6 37. 30. (17. (17

Over the years, there has been a challenge for Rastafarian and female Muslim children to access education in public schools as well as Christian-aided or assisted schools in Malawi. This challenge has been due to a policy requiring all students or learners in public schools to have short and combed hair. There is a belief that the policy, dating back to Malawi's one-party era, targeted Rastafarian children and female Muslim children due to their maintaining dreadlocks or long hair and wearing of the hijab, respectively. In challenging this infringement of access to education by Rastafarian and female Muslim students in Malawi, the country has witnessed litigation, circulars and memoranda of understanding. This article examines the effectiveness of the adopted approaches in addressing access to education for Rastafarian and female Muslim children. In so doing, the author presents the applicable legal and policy framework. The article subsequently looks at how access to education challenges have been addressed in relation to female Muslim students and Rastafarian children, respectively. Before the conclusion, there is a brief discussion of the justiciability of the right to education in Malawi and related issues of the role of the courts and other stakeholders. Based on this analysis and examination, the article concludes that much as the adopted approaches have played a crucial role in ensuring access to education for Rastafarian and female Muslim children, there is a need for more action in terms of legislative reform as well as dissemination and public awareness, in particular regarding the recent High Court decision concerning Rastafarian children and their access to education. The article recommends further study on the issue of access to education in Malawi, especially on other aspects of education accessibility as well as dealing with other religious groups.

Abstract In this study, we analyzed associations between vaccination knowledge, vaccination intention, political ideology, and belief in conspiracy theories before and during the 2020 Sars-Cov-2 pandemic in the Brazilian population. It was conducted a longitudinal study into three data collections. Participants responded to the Flexible Inventory of Conspiracy Suspicions (FICS), questionnaires measuring their knowledge, and opinion about vaccines, and sociodemographic data. The results were: the greater the belief in conspiracy theories about vaccines, the lesser the intention to get vaccinated, the vaccine knowledge, and the attitudes towards vaccine investment. Religious, prone to right-wing politics, parents, and older people scored more for FICS than atheists/agnostics, and younger people. From 2019 to 2020 the vaccination intention and vaccination investment did not differ, showing that people did not change their opinion about vaccines regardless of personal experience or the pandemic scenario. The research strengthened the relevance of health education as a milestone for public health and protection from dangerous conspiracy theories.

Resumo Neste estudo, analisamos associações entre conhecimento sobre vacinação, intenção de vacinação, ideologia política e crença em teorias da conspiração antes e durante a pandemia da Sars-Cov-2 de 2020 na população brasileira. Foi realizado um estudo longitudinal em três coletas de dados. Os participantes responderam ao Inventário Flexível de Suspeitas de Conspiração (FICS), a questionários medindo seu conhecimento e opinião sobre vacinas e dados sociodemográficos. Os resultados obtidos foram: quanto maior a crença em teorias da conspiração sobre vacinas, menor a intenção de se vacinar, o conhecimento da vacina e as atitudes em relação ao investimento em vacinas. Religiosos, propensos à política de direita, pais e idosos pontuaram mais para FICS do que ateus/agnósticos e pessoas mais jovens. De 2019 a 2020, a intenção de vacinação e o investimento em vacinação não diferiram, mostrando que as pessoas não mudaram de opinião sobre as vacinas, independentemente da experiência pessoal ou de um cenário de pandemia. Nossa pesquisa sugere fortalecer a educação em saúde como um marco para a saúde pública e proteção de perigosas teorias da conspiração.

Abstract In this study, we analyzed associations between vaccination knowledge, vaccination intention, political ideology, and belief in conspiracy theories before and during the 2020 Sars-Cov-2 pandemic in the Brazilian population. It was conducted a longitudinal study into three data collections. Participants responded to the Flexible Inventory of Conspiracy Suspicions (FICS), questionnaires measuring their knowledge, and opinion about vaccines, and sociodemographic data. The results were: the greater the belief in conspiracy theories about vaccines, the lesser the intention to get vaccinated, the vaccine knowledge, and the attitudes towards vaccine investment. Religious, prone to right-wing politics, parents, and older people scored more for FICS than atheists/agnostics, and younger people. From 2019 to 2020 the vaccination intention and vaccination investment did not differ, showing that people did not change their opinion about vaccines regardless of personal experience or the pandemic scenario. The research strengthened the relevance of health education as a milestone for public health and protection from dangerous conspiracy theories. knowledge ideology 202 SarsCov2 SarsCov Sars Cov 2 Sars-Cov- population collections FICS, , (FICS) were vaccinated Religious rightwing right wing politics parents atheistsagnostics atheists agnostics atheists/agnostics 201 differ scenario 20 Sars-Cov (FICS

Resumo Neste estudo, analisamos associações entre conhecimento sobre vacinação, intenção de vacinação, ideologia política e crença em teorias da conspiração antes e durante a pandemia da Sars-Cov-2 de 2020 na população brasileira. Foi realizado um estudo longitudinal em três coletas de dados. Os participantes responderam ao Inventário Flexível de Suspeitas de Conspiração (FICS), a questionários medindo seu conhecimento e opinião sobre vacinas e dados sociodemográficos. Os resultados obtidos foram: quanto maior a crença em teorias da conspiração sobre vacinas, menor a intenção de se vacinar, o conhecimento da vacina e as atitudes em relação ao investimento em vacinas. Religiosos, propensos à política de direita, pais e idosos pontuaram mais para FICS do que ateus/agnósticos e pessoas mais jovens. De 2019 a 2020, a intenção de vacinação e o investimento em vacinação não diferiram, mostrando que as pessoas não mudaram de opinião sobre as vacinas, independentemente da experiência pessoal ou de um cenário de pandemia. Nossa pesquisa sugere fortalecer a educação em saúde como um marco para a saúde pública e proteção de perigosas teorias da conspiração. SarsCov2 SarsCov Sars Cov 2 Sars-Cov- 202 brasileira FICS, , (FICS) sociodemográficos foram vacinar Religiosos direita ateusagnósticos ateus agnósticos jovens 201 diferiram Sars-Cov 20 (FICS

Higher education institutions, unlike high schools, can be a very isolating environment for students due to the great diversity of students. Many students experience a sense of 'not belonging' and demoralization due to the lack of social interactions with the vast number of students in the institution's community. Student orientations are offered to first-year students within their faculties to provide a general welcome to students. However, student orientations are inadequate for students to find their sense of belonging in the greater community. Students feel a sense of belonging based on common interests, religious affiliations, and common belief systems. Several student associations based on these commonalities are established across universities in South Africa to establish a sense of belonging for individual students in the greater community. The Muslim Student Association (MSA) is one such student association that has been established for several years across various South African universities. This reflective practice article is based on the reflections of two lecturers (Muslim and non-Muslim) at a major South African university. The article aims to highlight the importance of the MSA at one campus of a major university, in creating a sense of belonging for students. The reflections encompassed the care-fostering initiatives, such as welcome events, Islamic talks and collaborations on quiz nights, in creating a sense of community (belonging) and collaboration among students. The secondary aim is to analyse the MSA's effectiveness in community service activities such as bake sales, winter-warmth hamper donations, food drives, volunteer work and fundraisers in creating a leadership and student-centred caring environment which benefits the students and the local disadvantaged communities. The Gibbs reflective model is used to capture the authors' reflections on the MSA and propose an action research plan to maintain and improve the MSA's initiatives.

Les instituts d'enseignement supérieur, contrairement aux écoles secondaires, peuvent être un environnement très isolant pour les étudiants en raison de la grande diversité des étudiants. De nombreux étudiants éprouvent un sentiment de « non-appartenance » et de démoralisation en raison du manque d'interactions sociales avec le grand nombre d'étudiants de la communauté de l'institut. Des séances d'orientation sont proposées aux étudiants de première année dans leurs facultés respectives afin de leur souhaiter la bienvenue. Toutefois, ces orientations ne permettent pas aux étudiants de développer un sentiment d'appartenance à la grande communauté en général. Les étudiants ressentent un sentiment d'appartenance sur base d'intérêts communs, d'affiliations religieuses et de systèmes de croyances communs. Plusieurs associations d'étudiants basées sur ces points communs ont été créées dans les universités d'Afrique du Sud afin d'établir un sentiment d'appartenance des étudiants individuels à la communauté dans son ensemble. L'association des étudiants musulmans (Muslim Student Association, MSA) est l'une de ces associations d'étudiants qui existe depuis plusieurs années dans diverses universités sud-africaines. Cet article de pratique réflexive est basé sur les réflexions de deux enseignants (musulman et non musulman) dans une grande université sud-africaine. Il vise à souligner l'importance de la MSA sur le campus d'une grande université, en créant un sentiment d'appartenance chez les étudiants. Les réflexions ont porté sur les initiatives de soutien, telles que les séances d'accueil, les discussions sur l'islam et les collaborations lors des soirées quiz, afin de créer un sentiment de communauté (d'appartenance) et de collaboration entre les étudiants. L'objectif secondaire est d'analyser l'efficacité des activités de service communautaire de la MSA, telles que les ventes de pâtisseries, les dons d'articles d'hiver, les collectes de nourriture, le travail bénévole et les collectes de fonds, pour créer un environnement propice au leadership et à l'entraide centré sur les étudiants, au bénéfice de ces derniers et des communautés locales défavorisées. Le modèle de réflexion de Gibbs est utilisé pour saisir les réflexions des auteurs sur la MSA et proposer un plan de recherche-action pour maintenir et améliorer les initiatives de la MSA.

Religion is a common theme in Afrikaans literature. Religious references are used in many ways-during the anti-apartheid struggle it was (for instance) employed to protest the actions of the government in literary texts such as poetry. Similarly, women poets use religion, which is usually associated with patriarchy, as a metaphor for struggles with identity and belonging. Spirituality and organised religion are also shown to be differing concepts with organised religion being the product of society which influences the position of different genders within its stuctures. Spirituality refers to something inherently human related to the individual's personal belief system. In this article, religious reflections in poetry by three very different female poets will be explored as musings on how religion and belonging to a religious tradition are experienced. This will be done from the perspective of postsecular feminism, which does not revert to binary oppositions when discussing religion, but grapples with it in an intersectional way, as argued by Nandini Deo. An intersectional feminist approach will therefore be utilised to analyse selected poems of Lynthia Julius in Uit die kroes (From the kroes) (2020), of Corné Coetzee in nou, hier (now, here) (2017) and of Radna Fabias in Habitus (2018). Julius, a young black woman, and Coetzee, an older white woman, are Afrikaans poets whose work can be viewed as containing feminist ideas while also exploring the role of religion. Fabias, a black Dutch poet from Curaçao, represents a transnational example where similar themes are explored as in the work of the two Afrikaans poets, albeit from a very different intersectional position. In this article, intersections of, not just gender and race, but also culture, language, politics, nationality, age, ethnicity and identity are considered when understanding a woman's sense of belonging to a religion.

Since the inception of South Africa's democracy, the Constitutional Court has been confronted with only a few challenges regarding the protection of the right to freedom of religion (and the same applies to the other courts). Although part of the reason for the sparse jurisprudence on the protection of the right to freedom of religion is South Africa's relatively young democracy when compared to many other democracies around the world, an ideal opportunity is presented for contributing towards the laying of a sturdy foundation conducive to the advancement of inclusivity pertaining to religious freedoms. Consequently, this article critically explores aspects related to what is presented as essential underpinnings to the debate, namely the importance of the right to freedom of religion (and implied in this, non-religious belief as well), the presence of subjective moral convictions (or beliefs) in the practising of law and the accompanying risks related to unnecessary dominance in the practising of law, tolerance, the pretext of neutrality and modes of judicial reasoning. Following on this, and as an extension of the aforementioned, the Constitutional Court's approach in Prince v President of the Cape Law Society (hereafter Prince) is investigated. Accompanying all of the above is the countering of the strong pull in many democracies towards the marginalisation of religion regarding inclusion in the public sphere and that which is deemed to be rational; something that South Africa's democracy should not be perceived as being immune to.

The concept of eschatology remained a captivating theological subject that theologians dedicated substantial time and resources to comprehend. Contrary to popular belief, some Christians may not prioritise theological discussions about eschatological details. Eschatological discourse - the fate of the universe, including humans and the physical world - may also be prioritised. Death, the second coming of Christ, judgement, rewards, heaven and hell are some of the eschatological themes that fascinate and disturb people because of limited understanding about the afterlife. African tradition religion (ATR) has been criticised for omitting eschatology in its belief system which this study debunks. This study showed that Christianity and ATR have the concept of eschatology and identified the main points of convergence and divergence in their eschatologies to demonstrate that ATR's eschatology is well-established but different from Christianity's. This paper adopts theoretical research, often referred to as conceptual research, since it is aimed at advancing knowledge. Christianity and ATR agree that physical death ends life in the body, and death symbolises the afterlife. Earthlings have limited time to fulfil their duties. Both sides agree that the soul and spirit survive death and resurrection. Christianity and ATR share many beliefs and traditions across sects, ethnicities and regions. These factors influence the eschatology of each tradition. Both faiths agree that present decisions impact fate and eternity. They also agree that God opposes immorality, but the virtuous will inhabit a place of joy. Positive and negative conduct are punished differentially. INTRADISCIPLINARY AND/INTERDISCIPLINARY IMPLICATIONS: This work discusses end-of-life issues that strongly relate to systematic theology and African traditional religion, emphasising that while their eschatologies differ, they share a belief in life after death. African traditional religion should not be mocked as a religion without eschatology

Every human society as well as almost all human life is infused with ethics. There is common acknowledgement that morality and ethics are indispensable in addressing the serious global challenges humanity is faced with today. However, we seemed to have lost our grip on what morality is. How do we best understand human morality and ethics? This research argues that responsible ethics rests on a credible understanding of what it means to be human. The following exploration of the emergence of religion within the science and religion discourse formed part of a series of three seminars that have as their main objective to address a giant void regarding ethical and moral reflection within our society. This research was part of the discourse of the first seminar with the following main research question: What do we learn from the empirical study of morality (in the evolutionary sciences, the neurosciences, cultural anthropology, sociology, and moral psychology) about the sources, functions and characteristics of morality, and its relation to religion? This study offers an exploration of our capacity for religious awareness and belief against the background of niche construction theory. The capacity for imagination seems to have contributed to human evolutionary success and consequently our religious disposition. This transdisciplinary study combines perspectives of some of the most prominent interlocutors in the contemporary discourse on the emergence of religious awareness. By integrating the numerous perspectives evident in this study, this research explores how evolutionary thought can be constructively appropriated to interdisciplinary theology and ethics. INTRADISCIPLINARY AND/OR INTERDISCIPLINARY IMPLICATIONS: This article explores the origin of religious awareness and belief as part of a larger discourse on morality in history. The interdisciplinary conversation covers the fields of evolutionary anthropology and theology within the contemporary science-theology discourses.

The assumption among Europeans that the Khoikhoi indigenous people of southern Africa had little to no religious beliefs is evident throughout historical documents. However, if the Khoikhoi were regarded as having any religious beliefs, it was assumed that the moon or sun were objects of worship in the society. Contrary to this incorrect interpretation, this article uncovers the interrelatedness between these two celestial objects and the Supreme Being of the Khoikhoi, Tsũi-||goab, through systematic inquiry. This systematic inquiry seeks to: (1) investigate the interrelatedness between the Supreme Being and the celestial objects, (2) clarify the origins of the assumptions made and (3) explain coherently why and how these assumptions were perpetuated. CONTRIBUTION: The authors argue that premature conclusions made by outsiders led to there being no need for investigating the religious beliefs of the Khoikhoi society because it was assumed there were none or that they were superficially bound and/or limited to celestial bodies

The contemporary era witnesses a profound shift in humanity's relationship with the concept of God, characterised by the de-creation of traditional religious frameworks. This paper provides an overview of this phenomenon, tracing its background in the context of socio-cultural, philosophical, and scientific developments. The aim of this study is to comprehensively explore the de-creation of God in contemporary society, with three main objectives: analysing the contributing factors, examining its implications on religious institutions and spiritual practices, and investigating alternative expressions of spirituality. Employing a multidisciplinary approach, the literary method involves a synthesis of scholarly literature from sociology, philosophy, theology, and the natural sciences. Findings reveal the complex interplay of secularisation, scientific rationalism, cultural pluralism, and ethical critique in shaping the contemporary landscape of religious belief and spirituality. Despite the challenges posed to traditional religious institutions, the emergence of new spiritual movements and ethical frameworks signifies a potential for creative reimagining and exploration of human spirituality. In conclusion, this study contributes to a deeper understanding of the dynamic interplay between culture, belief, and meaning-making in contemporary society, shedding light on the transformative processes reshaping humanity's conception of God. CONTRIBUTION: This study provides a deeper understanding of the changing dynamics of modern spirituality and religious belief, bringing valuable insights into the process of de-creation of God in the contemporary society. It prompts theological reflection on the impact of secularisation, scientific rationalism, and cultural pluralism, while exploring alternative spiritual expressions.

BACKGROUND: Occupational nurses continue to provide service to mineworkers diagnosed with chronic illnesses, however, non-adherence to medication is prevalent, cause overcrowding, long queues and admission at hospitals as they become sick. AIM: This study aimed to describe the experience of occupational nurses (ONs) regarding non-adherence to medication among mineworkers diagnosed with chronic illnesses. SETTING: The study was conducted at a selected mine in Gauteng province, South Africa. METHODS: A qualitative, exploratory, descriptive design that is contextual in nature, was used with a phenomenological approach. Thirteen ONs were purposively sampled and individual face-to-face interviews were conducted until data saturation was reached. Thematic analysis using ATLAS.ti 24 software was applied to analyse the data collected. The researcher and the independent coder held a consensus discussion and agreed on the themes and the sub-themes. RESULTS: Two themes and various sub-themes emerged along with Care-related challenges linked to the mineworkers and challenges related to the provision of service to mineworkers. Data analysed indicated that the ONs had varying but often similar perspectives regarding non-adherence to medication among mineworkers diagnosed with chronic illnesses. CONCLUSION: Non-adherence to medication is prevalent among mineworkers diagnosed with chronic illnesses and improving the mineworkers' outcomes requires addressing the issue of non-adherence to primary medication. CONTRIBUTION: This study highlights the importance of adhering to prescribed medication among mineworkers diagnosed with chronic illnesses to ensure quality of life.

Besides concepts such as 'being' (有 [you]) and 'non-being' (无 [wu]), nature and the One to reveal the relationship between Dao and the phenomenal world from a positive perspective, Laozi used negative words, forming a speech system comprising 'opposite words' (Ö言 [fanyan]), 'forcible words' (ó言 [qiangyan]) and 'non-words' (Ç言 [buyan]). Opposite words contradict common sense to indicate that Dao should be understood in an intuitive way. Forcible words, by analogy with natural experience, describe the perceptive factors upon seeing Dao, trying to restore the corresponding experience. Non-words declare the contradiction that Dao cannot be expressed by language and urge a leap beyond reason and speculation to encounter Dao. Early religious Daoist scholars understood the spiritual realm identified with Dao advocated by Laozi and combined the experience of seeing Dao with the belief in immortality (神É [shenxian]) and the alchemical arts (方术 [fangshu]) to enable the religious interpretation of Laozi's Dao theory, thus constructing the theoretical correlation between the basic principles of religious Daoism and Laozi's thought. CONTRIBUTION: This article analyses Laozi's negative words on Dao and the relationship thereof with the experience of seeing Dao, which is based on the interaction between an individual and Dao. Finally, it illustrates that the early Daoist classics studying Laozi understood the spiritual realm of Dao as underlined by negative words and combined the belief in immortality and the alchemical arts to transform Laozi's thoughts to reveal the religious philosophy in Laozi's Dao theory

BACKGROUND: Early Childhood Education Institutions (ECEIs) require a model for the cultivation of religious values from an early age. Religion encompasses fundamental values that strongly instil belief in the existence of God and promote harmonious relationships among individuals. This study examines the role of ECEIs in fostering religious values in early childhood AIM: This study aims to explore the cultivation of religious values in early childhood, which includes philosophy and models of the cultivation of religious values SETTING: This research was conducted in Palu, Central Sulawesi, Indonesia METHODS: Researchers chose five early childhood educational institutions with 30 participants, teachers, and managers of early childhood educational institutions. The analytical approach used is the Discovering Cultural Themes model RESULTS: The spirit of 'Ing Ngarso Sung Tulodo, Ing Madya Mangun Karso, and Tut Wuri Handayani' serves as the philosophy guiding teachers to act as role models, inspire enthusiasm, and recognise the potential of young children. This philosophy is broken down into four main themes: 'I Love the Earth', 'I Love Indonesia', 'Playing and Cooperating/We Are All Brothers', and 'My Imagination and Creativity'. The cultivation model includes introduction, habituation, and exemplary actions by parents and teachers CONCLUSION: Philosophical values are cultivated through recognition, habituation, and example. The acculturation model starts from the identification of religious and cultural values followed by institutionalisation and encouragement by teachers and parents CONTRIBUTION: The role of early childhood educational institutions in the acculturation of religious values is a vital characteristic of schools managed by the government and foundations in Indonesia

The Confession of Belhar was accepted as official confession of the Dutch Reformed Mission Church by its General Synod on 26 September 1986. During the apartheid regime in South Africa, it confesses its belief in God who serves the poor and the downtrodden, and defines the church as taking a stance against injustice. This article explores the values expressed in the Confession of Belhar to be applied in pastoral care and counselling context. The study aimed to determine whether the values of the Confession of Belhar can transcend the boundaries of 'church' and how pastoral care supports people towards healing and healthy religious discourses. The research population are people who: firstly, visited a state hospital in a previously black township for primary care and referred to the author for counselling; and secondly, those who received counselling and pastoral care in black and brown townships where the author has been a tent-maker minister of the Word in the Uniting Reformed Church in Southern Africa. Upon analysis, five harmful religious discourses that prevent healing were identified: (1) God is punishing me; (2) Is Christ really stronger than evil forces? (3) I am alone and afraid; (4) I have no access to spiritual gifts or any opportunities; and (5) no reconciliation or peace is possible in my situation. CONTRIBUTION: This article describes the Belhar Confession in surpassing its aim of unity, reconciliation and justice in that it supports pastoral counselling by assisting people to deconstruct harmful religious discourses of pain and helplessness to alternative discourses of health and healing