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<title>Studia Historiae Ecclesiasticae Volume 36, Supplement, July 2010</title>
<link>https://ir.unisa.ac.za/handle/10500/4207</link>
<description/>
<pubDate>Tue, 07 Apr 2026 04:27:25 GMT</pubDate>
<dc:date>2026-04-07T04:27:25Z</dc:date>
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<title>Impact of new policy developments in higher education on theological education</title>
<link>https://ir.unisa.ac.za/handle/10500/4604</link>
<description>Impact of new policy developments in higher education on theological education
Farisani, Elelwani
This article analyses the impact of recent South African higher education policies on&#13;
education in general and theological education in particular. This will be done in three&#13;
stages. First, I offer a brief description of recent South African higher education policies&#13;
imposed by the state. Second, I reflect on the effects of this policy intervention on&#13;
curriculum practices in Theology. Finally, I highlight a few challenges facing theological&#13;
education in South Africa.
Peer reviewed
</description>
<pubDate>Fri, 01 Jan 2010 00:00:00 GMT</pubDate>
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<dc:date>2010-01-01T00:00:00Z</dc:date>
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<title>"Direct experience of God": a quest for refinement and illumination in Christian faith and practice</title>
<link>https://ir.unisa.ac.za/handle/10500/4603</link>
<description>"Direct experience of God": a quest for refinement and illumination in Christian faith and practice
Slater, Jennifer
“Direct experience of God”, a concept that is frequently used&#13;
by theologians, was a topic Simon Maimela wrestled with in&#13;
conjunction with his students since its meaning became increasingly&#13;
complicated through the processes of secularisation.&#13;
In the 1960’s, it was asserted that modern people cannot have a&#13;
direct experience of God; albeit one could still live by faith and&#13;
by commitment to religious values in a world which claimed&#13;
that “God is dead”. This article explores the concept&#13;
“experiencing God directly” according to Karl Rahner, who&#13;
situates a direct experience of God in a human self-transcendent&#13;
(philosophical-theological) environment. This article is&#13;
an effort to return to theology’s historical quest of ascertaining&#13;
the experiential relevance of God in a human milieu that is&#13;
often riddled with social, human, economic, political and&#13;
cultural complexities. It is also a tribute to Simon Maimela,&#13;
who did not hesitate to present his students with theologically&#13;
challenging topics for academic exploration.
Peer reviewed
</description>
<pubDate>Fri, 01 Jan 2010 00:00:00 GMT</pubDate>
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<dc:date>2010-01-01T00:00:00Z</dc:date>
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<item>
<title>Karl Barth's contribution to the German church struggle against national socialism</title>
<link>https://ir.unisa.ac.za/handle/10500/4602</link>
<description>Karl Barth's contribution to the German church struggle against national socialism
Dolamo, Ramathate Tseka Hosea
Germany was under a totalitarian regime led by Adolf Hitler&#13;
from 1933 to 1945. This article looks at the responses of the&#13;
churches in Germany during that period. In particular, Karl&#13;
Barth’s theology on church and state is examined to determine&#13;
to what extent it did assist Germany in fighting National&#13;
Socialism and in rebuilding Germany after the war. The author&#13;
is of the view that most of Barth’s insights could be relevant&#13;
and would be applicable today especially in those countries&#13;
that are still being ruled by autocrats and dictators.
Peer reviewed
</description>
<pubDate>Fri, 01 Jan 2010 00:00:00 GMT</pubDate>
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<dc:date>2010-01-01T00:00:00Z</dc:date>
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<title>Is Ruth the "eset hayil" for real? An exploration of womanhood from African proverbs to the threshing floor (Ruth 3:1-13)</title>
<link>https://ir.unisa.ac.za/handle/10500/4601</link>
<description>Is Ruth the "eset hayil" for real? An exploration of womanhood from African proverbs to the threshing floor (Ruth 3:1-13)
Masenya, M. J. (Madipoane Joyce)
Contradictory definitions of what a worthy womanhood is,&#13;
have in many contexts, including African contexts, caused divisions&#13;
within religious institutions, families and communities at&#13;
large.&#13;
In Christian African contexts, definitions of worthy&#13;
womanhood emerging from various Bible interpretations, and&#13;
shaped by different African cultures, have influenced and&#13;
continue to influence views concerning women and men, boyand&#13;
girl-children, even as these mould our definitions of what&#13;
affirming gender relationships (should) entail.&#13;
In Ruth 3:11, Boaz, the wealthy Judahite man, informs&#13;
Ruth, the poor foreign (Moabite) widow, that the assembly of&#13;
Judahite men knows that she is the 'ēšet ḥayil, the woman of&#13;
substance. Which images of womanhood are revealed when&#13;
some African proverbs are read in conjunction with Boaz’s&#13;
words in Ruth 3:11? Do these images indeed reveal Ruth as the&#13;
woman of substance? Do they resonate with those who seek&#13;
affirming definitions of womanhood in our African contexts?&#13;
This article will address these questions, among others.
Peer reviewed
</description>
<pubDate>Fri, 01 Jan 2010 00:00:00 GMT</pubDate>
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<dc:date>2010-01-01T00:00:00Z</dc:date>
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