the primary functions of theological scholarship have to be defined and nuanced. Since this epicentre is such a rich and densely structured space - involving the dynamics and intricacies of divine revelation experienced and interpreted by finite human beings - its exploration will of necessity be an interdisciplinary and ecumenical task (cf Mouton 2006:56).Where does this happen, and where can it happen? To quote Tracy (2002:14): "Every great religious tradition lives by welcoming a genuine critical community of inquiry. In any religious tradition, the university (the academy in all its forms) is precisely one of the singular places where the freedom to enter the critical conversation occurs." The question for the church, however, often is: Can a community of inquiry and a community of commitment and faith be united? Of all the disciplines, Tracy (2002:15) continues, "theology is that one where action and thought, academy and church, faith and reason, the community of inquiry and the community of commitment and faith are most explicitly and systematically brought together".The choice for Christian Theology, therefore, is whether to move beyond intra-disciplinary conversation and cooperation to inter-disciplinary conversation and cooperation before it is forced into it. The twenty-first century will not tolerate any ghetto theology but calls for bold, unthreatened conversation from within its unique orientation (epicentre).This would imply that even where Theology is absorbed into faculties of arts and the human sciences, it will not only be negative. Even though theological specialisation may then decrease and the crucially important coherence of theological education be inhibited, it will still be important to stay in discussion with other disciplines in order to account academically, and to justify theologically, the content of the Christian faith in relation to other religious expressions. 3. CONNECTED TO THE LIFE STORIES AND NEEDS OF PEOPLEThis brings us - in continuation of the previous two aspects - to a third choice for Christian Theology in a pluralist society, namely to include the stories of all (so-called) "others" in its story, particularly those stories that differ from its own. The narratives of people from within multicultural church and (secular) societal contexts represent and invite new forms of theological education to which the new century will increasingly introduce us.If we say that ongoing processes of experience and interpretation within liminal space are characteristic of the Christian faith and of Christian Theology, we may ask more concretely about the spatial settings where such interpretations occur. As the experience and interpretation of the early Jesus followers occurred in concrete geographical, socio-economic, political, religious and philosophical contexts, the bible is read analogously in (South) Africa today from within many diverse socio-cultural, historical and economic-political contexts.To illustrate the dire need for intelligible, life-changing Christian Theology in years to come, I briefly refer to two stories from Africa during the past two decades. One is from a (Western, Euro-North-American-South-African) postmodern perspective, and the other from a (two-thirds world, African) postcolonial point of view. Both, from related yet distinguishable angles, present elements of the struggle for survival and sense-making on the continent. Both resist and subvert domination by a particular