Adolescent and Youth Sexual Reproductive Health (AYSRH): Perceived Religious Health Assets of Churches and Their Optimization for Youth Sexual Health in South Africa’s Vaal Region

Background: The role of religion and faith-based organisations in public health is increasingly examined through the framework of religious health assets (RHAs), defined as resources located in or held by religious entities that may be mobilised for health and development. Within this framework, church health assets (CHAs) are conceptualised as congregationally specific expressions of RHAs, namely, the tangible and intangible resources recognised within local church settings and interpreted by church leaders as relevant to adolescent and youth sexual and reproductive health (AYSRH). Despite growing interest, there remains limited empirical work examining how such assets are perceived in relation to young people’s sexual and reproductive health, particularly from an emic perspective in sub-Saharan Africa. Aim: This study explored how pastors in South Africa’s Vaal Triangle perceive church assets relevant to AYSRH. Methods: The article presents findings from a qualitative study based on in-depth semi-structured interviews with eleven purposively selected pastors from Vanderbijlpark, Vereeniging, and Sasolburg. Data were collected between August 2019 and February 2020, prior to the COVID-19 restrictions that later altered face-to-face engagement in South Africa. Data were analysed using thematic content analysis informed by interpretive description, employing iterative coding, constant comparison, memoing, and a clearly defined audit trail. Results: The findings identified ten perceived CHAs, comprising five tangible assets, interaction spaces, community resources, normative teaching materials, networks and partnerships, and financial resources—and five intangible assets—reputation, voice on sexuality, mission and vision, a ready audience, and embodied messages. Across these themes, pastors predominantly framed AYSRH in moral and pedagogical terms, emphasising abstinence, guidance, and restoration, rather than a broader continuum encompassing information, prevention, care, rights, and service access. Conclusions: The study concludes that pastors perceive churches to possess substantial AYSRH-related assets; however, the analysis reflects perceptions rather than demonstrated implementation or measurable impact. The findings highlight both potential and limitation, indicating that the same assets may function as facilitators or barriers depending on their interpretation and application. The study contributes a pastor-centred, emic account of CHAs within a South African context and underscores the need for future multi-stakeholder research to assess how faith-sensitive AYSRH interventions operate in practice.