were consolidated into one faculty.The Faculty of Theology in Stellenbosch has recently been assured that its status as a faculty will not be at risk as long as it remains academically and financially viable. This assurance was given in spite of Theology being the smallest of ten faculties, with a total number of 365 registered students (2007). This is largely due to its significance and symbolic value for (Reformed) churches and communities in general, as well as its strategic value for the University. It is not only the faculty with the largest number of research outputs per capita, but also with the highest percentage of postgraduate students (72% in 2007). Stellenbosch University has also taken note of the Faculty's diversity in terms of ethnicity, gender, and denominations represented in its student and staff profiles. However, although the study of so-called non-Christian religions forms part of the curriculum (such as Islam, Judaism and African Indigenous Religions), these are not yet represented by practitioners of those religions or for the training of their leaders.How do I anticipate the future position, role and function of Christian Theology at the university? Amid all the current socio-religious (secularised, postmodern, fundamentalistic, pluralistic, globalised) tendencies and their impact on theological education, I would like to make a few suggestions with respect to an "ideal" situation for Theology. Since Theology does not have a privileged status in a multireligious environment - also with respect to financial support from the government - it will have to earn its right to (continue to) exist as faculties of Theology in such a society. In my view, this will depend on at least three important choices: 2. THE BIBLICAL ORIENTATION OF CHRISTIAN THEOLOGYA first and crucial choice for Christian Theology under any circumstances is to be truthful to its own dynamic, multidimensional, ecumenical, community-forming, life-giving identity, nature and calling. To lose its calling under the pressure of external circumstances, will always be a great temptation for Theology.By its very nature and identity (Reformed) Christian Theology is oriented to, rooted and embedded within the biblical writings - its authoritative foundational documents. These texts are the result of very real human processes which sought to understand and to interpret transforming experiences arising from the authoritative yet paradoxical presence of a living God. In the case of the New Testament, this is dramatically embodied in God's revelation in Jesus of Nazareth. In showing compassion (for instance) to children, tax-collectors, Samaritans and women, Jesus radically subverted the established values of (dominating) power in the moral world of first century Palestine. He consequently died violently at a place where criminals were executed. Through the trauma of the cross's humiliation and shame, a shocking vision of God appears. The ultimate site where God would not be perceived, paradoxically becomes the site of God's presence.Yet, it is specifically in the overwhelming experience of the resurrecting power of Jesus as the crucified messiah that the origins of Christianity and the New Testament writings must be sought (Johnson 1999:95-122; Mouton 2006:57-60). Although the concept of resurrection after death was a popular theme in