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No abstract available.

The term ‘Holy Trinity’, not known to the writers of the Bible, is still an elusive term to use nowadays, especially when one first reads the New Testament in light of the Old Testament and not immediately in light of the Creeds and Statements of Faith. This article discusses the roles of Θεός (God) and ‘Father’ in the New Testament with reference to the Holy Trinity. The conclusion is that the New Testament does not depict a Holy Trinity, but rather portrays Θεός as a coordinator, bringing a harmony between his anthropomorphic assignments ‘Father’, ‘Son’ and ‘Holy Spirit’, as well as all the followers of Θεός on Earth. Intradisciplinary and/or interdisciplinary implications: On the first level, this article covers the disciplines of Old Testament, New Testament (NT) and Practical Theology. On the second level, it makes use of philosophy and logics to help determine the ‘truths’ in the Bible. Who is Θεός? We propose that the NT depicts him as coordinator of his three revelations, ‘Father’, ‘Son’ and ‘Holy Spirit’. Using anthropomorphic terms, Θεός reveals himself to his followers on Earth. The Bible is used as the main source, with references to the three Creeds and four Statements of Faith.

This article cursorily discussed the views of Karl Barth and the perichoresis doctrine on the Holy Trinity. The aim of the article was to discuss how both Barth and perichoresis almost touch the fact that God is one, although they do not admit it. They rather maintain the classic conviction (‘default idea’) that God consists of three hypostases (Persons) in one ousia (Being). Barth’s view is that God has different Seinsweisen, indicating that God reveals himself to humankind as Father, Son (Jesus) and Holy Spirit. Perichoresis refers to God as a flow or a mixture of three Persons, wherein the flow or the mix is so close that it almost constitutes one Person. The authors of this article took the arguments of Barth and perichoresis one step further and argued that God is one. Intradisciplinary and/or interdisciplinary implications: By studying Barth’s views and the perichoresis doctrine, this article challenged the dogma of the church regarding the Holy Trinity. The classic or Reformed (‘default’) view is that there are three Persons and one Being, while we proposed only one God with at least three Seinsweisen. Practical theology, church history, Old Testament and New Testament disciplines were utilised.

The fourth revolution world turned our comfortable lives into a rollercoaster ride of challenges, changes and choices. Apart from the Fourth Industrial Revolution, the Fourth Communication Revolution and the Fourth Self-awareness Revolution brought major disruptions to our world to which we were just coming to terms with when coronavirus disease 2019 (COVID-19) struck and brought a firm halt to almost everything, including the way we were used to practice our faith. This confluence of circumstances has provided Christians in South Africa with an opportunity to do introspection and carve a new way forward for being followers of Christ and doing what their faith requires from them to be true to their religion and regain credibility in a time when the institutionalised churches are struggling to survive. The need to redefine what it means to be church, and the role Christians should play in society are on the table since the last decade of the previous century. This article identified four basics and, to a great extent, neglected pillars – two from the New Testament Scriptures and two from the Reformation movements – that could form the foundation for a transformed and alternative way of being ecclesia in the current fast-paced, demanding world. This article serves as an introduction and broad overview to stimulate debate and further development of the ideas presented to contribute towards positive reformation and transformation of South African Christianity. The study was conducted through historical research and document analysis. Intradisciplinary and/or interdisciplinary implications: A call to discuss the pillars of faith that could assist the traditional or mainstream institutional churches to do introspection at the current crossroads. Four pillars of faith are identified to assist in carving a new path forward for South African Christianity, drawing from the disciplines of Church History, Practical Theology and Missiology.

No abstract available.

This article does not have in mind to persuade its readers in a specific direction. What it has in mind is to make the reader think, and in this way, to rethink the ontology of the Trinity, as a Christian in a post-Christian, fourth revolution era. To significantly reason about the Trinity is a challenge, having the potential to easily be labelled as a heretic or part of a sect. However, to just accept all the ‘facts’ about the Trinity in the Bible, which are, in fact, interpretations by the Ecumenical Councils and Church Fathers of the early church era, is not in line with the 21st-century environment. In this article, we discuss the Trinity in light of the Bible, as well as the Councils and early Church Fathers, and (once again) conclude that the Trinity can best be explained in light of God’s omnipresence. Intradisciplinary and/or interdisciplinary implications: This article covers different disciplines like theology, philosophy and history, as well as different disciplines within theology, namely church history, systematic theology and practical theology. This is a follow-up of an article written in 2019 and focuses on the Trinity from another angle. We hope that this will be the beginning of a discussion group on the different ways in which the Trinity can be interpreted.

The Church will presumably have unfinished business until the day when Christ returns. And Church history will, in gruesome details, bear witness to the missed opportunities, the failures and wrongdoings and all the mistakes made. This is especially true in South Africa where racial tensions, violence, crimes and numerous other evils prevail, while the bride of Christ, in hiding from the realities of life, is awaiting death. The first part of the article explains why this is the case and the second part proposes some rectifications towards how adjudication and reconciliation can be attained through new life in a novel way of being Church to the world. Intradisciplinary and/or interdisciplinary implications: Christians, theologians and Church historians must openly and honestly expose the use and abuse of (Church) history, and the role that collective memory played in constructing misleading perceptions of the past through the implementation of motivated reasoning. A comprehensive, amended rewriting of Church history that includes all sources that fed Christianity in South Africa during the past nearly 370 years must reconceptualise our religious past towards a healing future. This can promote unity and bring closure to at least some issues while providing a renewed focus on the ongoing need for constant reformation, a renewed comprehension of spirituality, and inspiring Missiology towards a new, serving Christianity in a broken and bleeding society.

Christianity is entering another revolution or reformation phase. Five hundred years ago, Luther stood up against the Roman Catholic Church, which started the reformation and the reformed movement, culminating in the birth of the Reformed Churches (RC). Today these RCs are seemingly the victims of the new revolution. The traditional Afrikaans-speaking RCs in South Africa serve as a striking example. The symptoms of these churches correspond to those of a dying church, highlighted by scholars like Rainer, Noble, Niewhof and Mattera. Central to this situation is the fact that the relationship with God and his commandments is no longer the focus point of the churches. Thus, the identity crisis that the churches are experiencing is mirroring the chaotic South African society of violence, corruption and hopelessness. For these churches to turn the death spiral around, a reformation is needed that will transform them into alternative societies of peace and hope, founded on a living relationship with God. This article ends with suggestions on how to turn the tide for these churches, or at least how to start doing something positive to get out of the crisis.

The ancient Ethiopian Christian empire was an emergent and notable power in Eastern Africa and influenced its surrounding regions. It was itself influenced both religiously and politically. The ancient Christian narrative of North Africa has been deduced against a Roman imperial background. Whilst the preceding is congruent with the historical political dynamics, a consideration of the autonomy and uniqueness of ancient African Christianity and its regional influence is also relevant. This implied a revisionist approach to literature which was achieved through document analysis. A review of the continual independent interaction of ancient African Christianity with Roman or Byzantine imperial orthodoxy reflected on the multi-factorial self-definitive development within African Christianity. Against the background of ecclesiastical polities and socio-ethnical dynamics, the relationship of Africa or Ethiopia with Byzantine orthodoxy provides a strong argument for an organic African orthodoxy. The Constantinian era ushered a new phase of imperial orthodoxy and imperial-ecclesiastical ties that became formative for an imperial policy; these were definitive of Byzantine orthodoxy and were reflected in Roman and Vandal Africa and also in the Ethiopian Christian empire. This consequently characterised the orthodox Christianity post 325 CE/Nicaea; introspection regarding the extent of its influence formed the basis of this study. A study of the Ethiopian empire in its immediate Judaic-Arabian environment enhances the understanding regarding the ethnically politically defined Christianity that characterised it. Correspondingly, the review of Ethiopian Christianity’s interaction with Byzantine orthodoxy and definitive features of ancient North African Christianity helped clear the ground for an organic orthodoxy. An establishment regarding a cooperative Ethiopian–Byzantine geopolitical policy, as opposed to theological divergence, helped change the narrative of African orthodoxy.

The first 400 years of Christianity posed an intricate scenario of social dynamics. The interplay of these social dynamics or catalysts analogous to time perceivably conceived the political-religious establishment that then forged orthodoxy. The resultant continuum that was consequent of the imperial religious-political merger upon the following eras further established a formative impact of these catalysts. As a revisionist analysis of the era leading up to the Constantinian turn, and a parallel comparison between preceding and following eras, this research proposes an alternate construction to the narrative of Early Christianity orthodoxy. The preceding position derives from the attempt at the development of a modular theory through which Christianity can be analysed. Through document analysis, a literature review was accomplished. The development of early Christianity from inception to 400 CE when deduced against enculturating influences implies a sociological study. From the three perceived phases that Christianity went through, Jewish-Christian schism, Hellenism and then imperial interventional politics, implications can be made upon latter eras and derivations can be deduced from earlier eras. Significantly, there seems to have been a resurgent theme in the person of religious-political institutions that consolidated their positions. The synergy and inevitability of the process that preceded the first ecumenical council are confirmed in both a positive and negative substantiation of the proposed model. The emergent episcopal leadership in Christianity and its consolidation averse to the political dynamics of imperial Rome implied a composite significance of all factors. Similarly, the intransigent nature of certain African Christian elements argues for the inevitability of cultural enculturation as precedent to political definition in the formation of a universal orthodoxy.

Fourth-century Christianity and the Council of Nicaea have continually been read as a Constantinian narrative. The dominancy of imperial Christianity has been a consequent feature of the established narrative regarding the events within early Christianity. There is a case for a revisionist enquiry regarding the influence of the emperor in the formation of orthodoxy. The role of bishops and its political characterisation had definitive implications upon Christianity as it would seem. Recent revisions on Constantine by Leithart and Barnes incited the enquiry. The enquiry was made possible through document analysis; this mainly took the form of a literature study. The orthodoxy that emerged at Nicaea in 325 CE was reflective of the political–orthodoxy trajectory that Christianity took beyond the 4th century. Between imperial intervention and clerical polities, one was a definitive dynamic to the then emergent Christianity. The influence of the emperor, which was an apparently definitive feature characterising the era, was compositely relevant as a catalyst in the formation of the Christianity that emerged during the 4th century. The implication that centuries before the Council of Nicaea Christianity had been characterised by significant phases of socio-cultural dynamics relegates the influence of the emperor. The emperor Constantine and his association with the Council of Nicaea characterised an era of imperial ecclesiastical politics in Christianity, and so did the Jewish–Christian Schism and a monarchical episcopate that shaped the orthodox matrix of the church. This research deduced that the function of imperial intervention should be analysed in conjunction with diverse factors characterising the Christianity emergent at Nicaea, particularly ecclesiastical polities.

Ethiopianism conceptually shaped modern Africa. Perceivably, this has been deduced from distinguished events in Ethiopian history. This investigation explored Ethiopianism as a derivate of the multifaceted narrative of Ethiopian religious political dynamics. Ethiopianism has arguably been detached from the entirety of the Ethiopian Christian political establishment, being deduced separately from definitive events such as the Battle of Adwa 1896. This research reconnected Ethiopianism to a wholistic religious–political matrix of Ethiopia. Therefore, it offers an alternative interpretation of Ethiopianism, as a derivate of Africanism and Apocalypticism, also correspondingly as a factor of Islamic Jihad and Jesuit Catholicism. The research was accomplished mainly through document analysis and compositely with cultural historiography. This study was a revisionist approach to Ethiopianism as a concept, deriving it from the chronological narrative of Ethiopian Christianity’s religious and political self-definition. Consequently, this realigned Ethiopianism as a derivate of multiple influences. Ethiopianism was possibly a convolution of the Donatist biblical appeal to the nativity, Judaic apocalypticism, Islamic attacks and Jesuit missionary diplomacy. Throughout the narrative of the Ethiopian Christian establishment, autonomy and independence are traceable; in addition, there is an entrenched enculturation of native Christianity and synergy with the political establishment. This formulates a basis for Ethiopianism as an ideology of African magnanimity. Parallel comparisons of Ethiopianism against Donatism and Zionism decode the nationalistic matrix of Ethiopia. Dually encultured native religious practice coupled with theocratic symbiosis of politics and religion fostered resistance from Islamisation and Jesuit Catholicisation. Further enquiry of Ethiopian Christianity as an index of the Ethiopian political establishment, from which Ethiopianism is derived, is qualified.

In this review article, the book entitled Emergence Christianity, What it is, Where it is Going, and Why it Matters, written by Phyllis Tickle in 2012, is discussed. The discussion is both informative (as most of the people in South Africa are not much aware of the Emergence movement/s in the West – especially in the United States and Europe) and critical. The publication, being a follow-up of a book she wrote in 2008, refers to the Great Emergence that is almost in full swing all over the Western and Latinised world. According to Tickle, an Emergence happens approximately every 500 years, and this concerns Christianity as well. As the world is in the 500-year slot after the previous Emergence, the so-called fifth Emergence, nicknamed the Great Emergence, is imminent.

From its inception to the 4th century CE, Christianity experienced a formative process composite of three catalytic phases characterised by distinctive events (i.e. Jewish-Christian Schism, Hellenism and imperial intervention). From the aforementioned era emerged an orthodoxy fostered by an imperial-ecclesiastical link. There appears to have been a parallel story with regard to certain elements of African Christianity, in particular, Ethiopian Christianity. What can be made of the gap regarding Jewish Christianity combined with the absence of African Christianity from Bauer’s modular theory on heresy and orthodoxy in the development of early Christianity? Despite the dominant story of the development of an imperial religious establishment at the turn of the 4th century, could there be an alternative narrative to Christianity in the African region derivate from Ethiopia? Reviewing the emergence of a religious political Christianity in this era as modular against Ethiopian Christianity in tangent with its links with Christianity in Roman Africa, establishment of the nature and development of Ethiopian Christianity was performed. This was performed through documentary analysis. Bauer’s (1971) theory of orthodoxy and heresy in early Christianity did not exhaustively account for Jewish Christianity and North African distinct intransigent tradition characteristic of Carthage. By extension to African Egyptian, Alexandria is Ethiopian Christianity that was characterised by Judaic tradition in contrast to anti-Judaism. This established a parallel history of Christianity in Africa inclusive of Ethiopia. A review of this perspective contains contemporary momentum in view of the focus on Ethiopian Jews, for example, as religious praxis was as important as ethnicity in determining the Jewishness of whole tribes.

The 4th century CE was definitive for Early Christianity as there emerged an imperial orthodoxy establishment. This was the inception of an era of a Christian polity characterised by symbiotic ties between the imperial establishment and a developing charismatic political Christianity. The established narrative is one overshadowed by the Byzantine influence even in Africa through Alexandria and Carthage. There were, however, dynamics that conceived an African Christian polity, by extension Ethiopian Christianity posed relevance as a complexly diverse Christian political entity. The investigation reviewed 4th-century CE Christianity with regard to the influence of an African Christian polity and, additionally, how it was implied upon relations with the imperial orthodox establishment. Ethiopia became the case in consideration. This was established through descriptive research using document analysis to formulate literature reviews. The development of a Christian political matrix was a dominant feature of Early Christianity, especially after the emergence of a mutual enterprise under imperial orthodoxy. The formative manner of the political characteristic of ecclesiastical leadership was composite to the council resolutions and expansion policy. Inadvertently, the thin line between imperial geopolitical policy and custody of Christendom diminished. Ethiopia intrinsically saw the development of its own Christian political entity, one that curtailed the challenges of ethnic enculturation and schism between charisma and hierarchy. Perceivably, the complexity of the religious political matrix of Ethiopia as derived from its interaction with Byzantine Rome, Alexandria and the Arabian Peninsula was the source for its prolonged existence, thereby establishing basis for further investigation.

From the first days of their settlement at the southern part of Africa – from 1652 onwards – the European settlers distinguished themselves from the indigenous people groups by referring to themselves as ‘Christians’. However, this Christian mindset came along with a unique stubbornness that could often be seen as contrary to their faith. This double mindset of the people (religious and stubborn) – of which a significant part was later called the Afrikaners – became the means by which they lived and operated, being called ‘unconsciously religious’. This new nation in the Cape was born Protestant, which carried in itself the notion of factional and schismatic tendencies, with different Protestant churches being formed alongside the original church that came to South Africa. Being devoted Christians on the one hand, and radical individualists on the other, they were in almost constant conflict with the people groups around them and with the government. This article explains how the two characteristics of religion and obstinacy sparked schism and influenced external conflict situations during the formation years of the nation up to the end of the 19th century. The Afrikaners portrayed a mix between their religiosity and their stubbornness, in which they ‘twisted religion to suit their purposes’. The consequences of this unholy bond are still haunting the Afrikaner nation today.

Higher education in general, and more specifically in the South African environment, is under pressure to transform. Although learning is often seen as the main focal point, the education process consists of three equally important pillars that form the triangle of effective education that fits within the intersection of the spheres of the community of inquiry framework. The basic pillars expand to student-centred teaching, blended learning and transformative assessment. This study is a short explanation of how these three pillars form a basic framework for effective theological training. This is a qualitative study, using a philosophical and analytical research design and illuminative evaluation as research method. This is a model for effective higher education in Theology. The triangle of effective education is formed by student-centred teaching, blended learning and transformative assessment. The model fits into the intersection of the spheres identified by the community of inquiry framework of Garrison, Anderson and Archer.

Two notions are discussed in this article, namely, the (unity of the) Trinity and God’s omnipresence. These two notions are deeply embedded in the Christian faith system and religion – they actually form both the basis and point of departure for the Christian religion. The aim of this article is to revisit the (Early Church and present) dogma of the Church about the Trinity and omnipresence of God as a result of the heresies and apologies linked to this dogma, and to rethink the notion of the concept ‘Trinity’ linked to God’s omnipresence. The historical method is used in the discussion of the (primary) sources and to reach the outcome.

Digital game-based learning (DGBL) – sometimes loosely referred to as gaming – for higher education has not really found its feet in South Africa as an innovative or alternative tool to enhance the impact of education. Internationally, it is implemented at some institutions of higher education and also in the corporate training world. Technology-enhanced learning ([digital] TEL) is also not yet fully implemented in the higher education environment in South Africa, as many institutions are still bound to the Gutenberg era and are therefore still mainly paper-based. The research is linked to constructivism and is conducted from a South African perspective. The aim is to provide a broader context for DGBL within the environment of TEL and to present it as an additional and innovative aid to provide effective education (that includes student-centred teaching, blended learning and transformative assessment) opportunities for students in theology. Intradisciplinary and/or interdisciplinary implications: Digital game-based learning as a part of TEL can be implemented in teaching all aspects of theology through the blended learning approach (that includes time, space, activity and media, formal, informal and non-formal learning and prior learning and experience) providing possibilities for active learning and constructing knowledge.

This article applies change agency to the institutions of higher education in South Africa – referring here to all the post-school institutions and educators in general and more specifically focused on the unique opportunities and responsibilities towards change agency in theological training. The focus is on the characteristics of a change agent, which could be an individual or a group. Seemingly, change is not going to be initiated in a ‘top-down’ approach; therefore, this article suggests a ‘bottom-up’ approach, starting with a change agent (an individual or a group) to become enthusiastic and active to bring about change. The method of constructivism is used, complemented by a general literature review of the past 70 years, filled with definitions of change agents and change agency. After the discussion of a few models, the researcher ventures to propose a way in which change agency can find a foothold among theological educators in higher education institutions in South Africa.

New tools are added to the educational toolbox in order to enhance and support learning. This descriptive study expands and explains the intricate nature of blended learning. Adding to the four basic components of time, space, media and activities are the three modes of formal, informal and non-formal delivery and the external components of prior learning and lived experience. Contrary to the narrow use of traditional, mostly Western-based learning options, blended learning opens up the opportunity to incorporate not only developing technology but also neglected, traditional means of knowledge acquisition into the process of learning. It opens new pathways for the teaching of Theology in an African context. It adjusts to individual needs and serves as a countermeasure against potential digital colonialism and digital serfdom on the one hand and provide opportunities that close the space and time gaps and filter out academic isolation on the other hand. Blended learning allows educators to use and combine pedagogical approaches and learning and teaching theories in creative ways. Intradisciplinary and/or interdisciplinary implications: The article calls for a widening perspective on the concept of blended learning, resulting in unique opportunities for Africanisation, decoloniality and a fresh way of teaching Theology in higher education.

The notion and consequences of the Crusades are still influencing the modern Christian (and Muslim) pattern of thinking. These ‘holy wars’, fought by members of the Roman Catholic Church, mostly against infidels (‘unbelievers’), including the Muslims of the time, lasted for several centuries and had varied levels of success. These wars were both lauded and criticised and currently these two opposite perceptions still persist. After the background to the historical setting of the Crusades, this article provides an overview of the changing viewpoints on this movement by describing the perspectives of the most prominent authors (exponents) who aired their views on the Crusades between the 16th century and the first part of the 21st century, finding that the negative perception runs like a thread through the last five centuries.

No abstract available.

From the 15th century onwards, most of the countries in Africa have been colonised by theEuropean world powers, Great Britain, France, Portugal, Germany, Spain, Italy and Belgium.South Africa was officially colonised in 1652. Apart from the European colonisation beingexecuted from the south of the continent, South Africa also experienced a migration andinvasion of people groups from the north. The indigenous people groups, inhabiting thecountry long before these two groups arrived there, will be discussed as background to the restof the article. A few factors that made the colonisation of South Africa unique within theAfrican context will be discussed.

Gamification in education is still a very new concept in South Africa. Being a 21st-centuryinvention, it has already established itself in the world within the environs of the corporatemarket, marketing, training and the social world. This article will first discuss gamification(and all its other designations) and its applications in general; thereafter, the focus will be onthe application of gamification within the environment of education, and more specificallywith an emphasis on assessment. The burning question for South Africa is whethergamification can enhance a module or course on the level of higher education so much that aneducational institution cannot do without it anymore, knowing that we are working withstudents belonging to the ‘Digital Wisdom generation’. This article would like to open theway for the implementation of gamification as a transformative online assessment tool inhigher education.

The year 2017 is the year in which the Reformation, started by Martin Luther, is celebrating its 500th birthday. This depicts a milestone in the life of the Church of the Reformation and also in the life of Christians worldwide. This is a good time to ponder on the epistemological question of the validity and necessity of the (European) Reformation (i.e. improvement, renovation or change). If this question is answered in a positive way, then it could bring us to the realisation that the time is ripe for an African Reformation. This article will argue that this is indeed the case. A reformation, transformation and change is needed for the African Christian context. However, the question could well be asked: Who will be the ‘second Luther?’

Christianity changed the world for the better through the development of education, charity organisations, art, music, law and medical care among others. However, not all changes initiated by Christianity were positive. The Christian religion was also responsible for division, death, destruction and war. Focusing on the positive changes, nearly 500 years after the reformation though, it seems as if Christianity has lost its renewing and transformative powers. It seems as if society, politics and the economy are pressurising Christianity to conform to the world and not the other way round. Therefore, the research focuses on the question whether Christians can bring about positive change and transformation to the current problems in society. What can Christians do to provide a religious response to current persistent societal problems? Change agents – people who drive positive change – are capable and competent, make use of networks, are visible and contactable and are often also outsiders in the communities they serve. Examples of the work done by change agents – Christians within their local communities – through small-scale community projects are showcased here to suggest possible ways forward for dealing with persistent problems from a Christian point of view.

Society is transforming from the industrial era to an information based, network society. Thereis widespread consensus that due to this revolution in society, education needs to make aparadigm shift in order to stay relevant to the changing needs of society. Although thisparadigm shift is promoted widely in academic literature, it seems as if in practice there arestumbling blocks preventing higher education to make positive strides into a new directionwithin the South African context. This research highlights some of the hurdles that OpenDistance Learning higher education in South Africa is experiencing and also suggests apossible way forward to overcome these obstacles through the implementation of selfdeterminedlearning (heutagogy). In order for heutagogy to be implemented successfully,student support is of the upmost importance both in the curriculum design and the actualteaching and presenting of courses.

The struggle for ‘non-white’ South Africans to eventually become liberated in this country was a very tough and bloody one. In the struggle the South African Native National Congress – later renamed to African National Congress – as a liberation movement played a decisive role from the beginning of the 20th century, as the mainstream churches failed in the previous three centuries to really contribute to the liberation process. However, the Regina Mundi Catholic Church in Soweto serves as a good example of a church that did not look the other way during the struggle. This church assisted the liberation movement in promoting freedom for everyone,serving as the platform for many a politician and even, at least once, as a shelter against the raining bullets of the police.

Theology is just as relevant today as it was in the time of Aquinas who called theology ‘the queen of science’ although the knowledge-driven network society does not seem to be in agreement. By using the tools provided by the fourth revolution in the development of society, theology can, as part of the academic world of higher education that is supposed to lead society, strengthen ties with the past, seek explanations and solutions to current problems and produce guidelines for future investigation through multi- and interdisciplinary discourse. Theology can and should influence people to become positive change agents, re-shape the way in which the message of salvation is brought to the world in order to stay relevant in changing circumstances and be on the forefront of progressive transformation in society. This should be achieved through constant dialogue with other academic disciplines, the Church as institution and with society in general.

The knowledge driven, network society that is founded upon technology, demands from students to become independent, confident and motivated life-long, self-directed learners that can transfer their knowledge, skills and values. In order to deliver this type of graduates from a diverse and unequal student pool, effective education must be provided. Educators are encouraged to focus education on student-centeredness and to use technology effectively. Alternative assessment methods that are technology driven could enable both educators and students to become more effective in this environment. This article advocates the use of alternative assessment methods by using technology driven assessment tools for possible replacement of traditional, paper based and ‘one size fits all’ assessment methods within theology. The SECTIONS framework was used to evaluate ten alternative assessment tools that are in accord with the development within society.

Theology seemingly does not have a major impact on society anymore. However, Christianity did not only change and form the western world over the past 2000 thousand years, it still has a substantial role to play in society. This could be done through the development of theologies, the recognition that religious topics are still major segments in the publishing industry and the transforming potential of the Christian message on people. Although theological training finds itself in a difficult position, technology offers support to teaching and learning, cuts costs and offers solutions to a number of current problems concerning the effective formation of ministers. It is no longer necessary to provide theological training through a one-size-fits-all approach – a style that kept the pre-network society boxed. The aim is to motivate educators in theology to embrace the opportunities provided by the network society in aiding with the training of ministers by utilising current and future trends of development in technology.

Teaching Theology in the African context presents unique challenges. In general, living conditions in South Africa did not improve much since the first democratic elections were held in 1994. Students have to cope with extreme living conditions whilst also focusing on their distance learning activities. Reflexive research that started in 2010 showed that opportunities could be created to make a greater impact on the students’ lives through innovative and interactive study material and teaching methods. The second year course ‘World Christianity and ecumenism’ provided ample opportunity to be used in an experiment to interact with students during the course of the semester in such a way that they could be challenged to act as change agents in their congregations and communities. By helping students to practise the values and skills learned and to transfer the knowledge gained from the course, they could be motivated to see themselves not only as learners, but also as teachers and educators. This motivated students to take greater responsibility for their own learning and also help to create a more favourable learning environment for others by acting as educators and leaders in their respective communities. By advocating, planning and implementing actions to promote positive change, students could become actively involved in ecumenical activities, upliftment projects and environmental awareness programmes. The positive impact of this study could be expanded into the wider B.Th. programme at University of South Africa through the current process of re-curriculating.

South African Christians are not only surrounded by violence, but actively participate in acts of violence, therefore contributing to the unacceptably high levels of anxiety and counterviolence across the country. Christian churches � both the institutions and their individual members � are accomplices to the current chaotic state of affairs in South Africa. Simply accepting and adapting to the standards and values of the society in which the church operates erases the signs and characteristics of the alternative community that Christians are supposed to be. Being no different from the rest of society deprives the churches of their power and influence on society.The churches are caught up in a number of crises, causing them to be sidetracked from serious issues that need urgent attention. This calls for amelioration, which focuses not so much on creeds, but on deeds. Faith is supposed to change people and their behaviour. Challenging the way people behave, calling upon them to live without compromise and emphasising the need for introspection regarding the use of violence could bring creative transformation to both the church and society. To this end, this paper aimed to focus attention on the fact that the Christian churches in South Africa are not living up to their calling and, through its examination of the problem at hand, sound a call for introspection and action.

Not many Protestant countries in the world have been as influenced by faith as South Africa. Although South Africa was never officially a Christian country, politics, economic development, social life and the culture of the �rainbow nation� was either moulded on, or influenced by, the Calvinistic Christianity that came to the country along with the European merchants. The privileged position of Christianity ended in 1994 when South Africa became a neutral state with guaranteed religious freedom for all. Although more than 80 per cent of the population claim that they are Christians, it seems as if the word is not meant any more as a religion with a value system and moral obligations, but only as a convenient label. The reason behind the contrast between theory and practice must be investigated. One possible reason could be found in the traditional Afrikaans-speaking churches� participation of, and contribution to, the �empire� concept. The responsibility of the individual to practise his or her faith was taken over by the power of the state and church.Bokriste bja Maafrikanere le kgopolo ya mmu�o wo maatlaGa se dinaga t�e nt�i t�a Protestante mo lefaseng t�e di huedit�wego ke tumelo go swana le ka fao naga ya Afrika-Borwa e huedit�wego ke tumelo ka gona. Le ge Afrika-Borwa e sa ka ya ba naga ya Sekriste semmu�o, dipolitiki, tlhabollo ya t�a ekonomi, bophelo bja leago le set�o sa �set�haba sa molalatladi�, se ka ba se bopegile godimo ga, goba se huedit�we ke Bokriste bja Secalvine bjo bo tlilego le bagwebi ba Yuropa. Maemo a go phagama ao a bego a filwe tumelo ya Sekriste a fedile ka ngwaga wa 1994 ge Afrika-Borwa e eba naga ya kemelathoko ya go fa bohle tokologo ya bodumedi. Le ge diphesente t�a go feta 80 t�a set�haba di ipit�a Bakriste, go bonala nke lent�u leo ga le sa �omi�wa go hlalo�a tumelo ye e nago le meetlo le maitshwaro a it�eng a setho, eup�a le no �omi�wa e le seka sa go re mponeng ke Mokriste. Lebaka la thulano magareng ga teori le mediro ya ka mehla le swanet�e go nyaki�i�wa. Le lengwe la mabaka ao e ka ba ge dikereke t�a set�o t�a Maafrikanere di na le seabe le go hlohlelet�a kgopolo ya �mmu�o wo maatla� goba �bogo�i�. Maikarabelo a motho yo mongwe le yo mongwe go phela go ya ka tumelo ya gagwe a ile a fedi�wa ke maatla a magolo a mmu�o le a kereke.