proof, the existence of the experience of God and of faith in God is as much a phenomenological certainty as is the subject matter of for instance Psychology, Economics, Sociology, History, Literature, Art, Law, Architecture, Music, Culture and more. In fact, the contents of faith had a foundational impact on all such areas of human activity, and continue to do so; as have actions and non-actions springing from faith. If religion is then such an important impulse in the make-up, culture and interactions of humanity, it would amount to gross negligence on the part of the university, as an institution that fosters both the analysis of humanity and the critical engagement therewith, to gloss over religion. Faith matters, foundationally; that is: contextually. It has been the case ever since homo sapiens became sentient (Van Huyssteen 2006; cf. Du Toit 2012b). It is the particular strength of theology as intellectual discipline to explore, expose and expand the strands of faith and their influences that have come down to us, critically to track and to steer. Among many, two trends and two friendsThe choice of the two trends indicated above has not been in the usual modes of analysis. These include the interpretation of quantitative research data (eg Froise 2012/2013, Hendriks 2000:73-97, Hendriks 1999:18-19, Hendriks 1995:35-58, Hendriks & Erasmus 2005:88-111, Hendriks & Erasmus 2003:80-96, Hendriks & Erasmus 2001:41-65), pointing out more or less unequivocal historical and contemporary developments (e.g. Lombaard 2008:291-293, Olivier 2006:1469-1487, Steyn 2006:661-676), and analysis of political leadership (West 2011:122-144, West 2010:43-70, West 2009a:78-106, West 2009b:89-120). All these approaches offer some self-/insight. Yet, understanding can also be deeper, more seeking; the sensing of developed and developing trends, and attempting to express such awareness in words. In attempting to point to our current broadly cultural balancing act on what may be a cusp of post-modernism and neo-essentialism, and in recasting, in this light, the role of South African theology in its attempts to be contextual, holy cows are, being disturbed. Not only self-insight, but dramatic change may be implied. Such catharsis is seldom easy; the process may be harsh. On the other hand, the analysis offered here may be entirely mistaken. That is in the nature of scholarship: that we at times go tentatively where nobody has gone before, and such explorations are always stumbling assessments.I endeavour to map these developing territories, though, because of the intellectual climate Cornel du Toit has helped to set. It is possible in such an atmosphere to be the only one in class with a raised hand. There will be an ear that listens carefully, and a critical mind that engages in order further to track and to steer. Works consultedAshley, M. 1995. The turn to spirituality? The relationship between theology and spirituality. Christian Spirituality Bulletin 3(2), 13-18. [ Links ]Benedikter, R. 2005. Postmodern spirituality. A dialogue in five parts. Part V: can only a God save us? Postmodern proto-spirituality and the current Global turn to religion. Available on www.integralworld.net/benedikter5.html (accessed on 29 June 2013). [ Links ]Bhaskar, R. 2002. The philosophy of meta-reality. London: Sage. [