- often ironically legitimised by one-sided biblical interpretations - the (public) voices of women had been kept silent for centuries.The emergence of African women's contextual biblical hermeneutics as a response to the situation, however, is relatively new and certainly to be welcomed and encouraged. By placing the presence, contribution and survival of women in history at the centre of the interpretive process, these women introduce academic and non-academic interpreters of the bible to new understandings of both the biblical texts and present-day contexts. By doing so they invite later audiences to build a world in continuation with biblical perspectives that honour diversity and justice. Through re-telling and re-imagining biblical stories from their socio-cultural perspectives, African women not only find models of power abuse which relate to their own circumstances, but also models of women who use their power creatively to empower others. In the process the oppressed boldly and ironically become agents of their own empowerment.How can Christian Theology respond to the present kairos of postmodern and postcolonial thinking and practices (in Africa)? What attitudes and actions would match the proportions of such an opportunity, and contribute to lasting solutions? How can Christian Theology mediate the discernment of an alternative world, a world characterised by God's radical presence, as suggested above?If the epicentre of Christian Theology is characterised by such a rich yet complex dynamic, it certainly provides Theology with important clues about the ethos and pathos of its task. While honouring the paradox of richness and complexity, Christian theologians have hopeful and powerful perspectives to offer. If, as we have seen, the authority of the biblical texts lies in their metaphorical ability to disclose radically new perspectives on reality and new ways of living in the world, Christian Theology is challenged to do likewise - to mediate the discernment of such an alternative world, a world characterised by God's radical presence in Jesus Christ and the Spirit. It is in this regard that I believe Theology is called to assist the church - particularly with respect to its social responsibility - by becoming a liminal site, by boldly stepping into those risky, liminal spaces and facilitating dialogue amongst diverse and even divergent discourses from within its multidimensional epicentre.Thus, whoever "we" are as Christian theologians, choices like whose interests and voices we represent (or ignore), whom we choose as discussion partners (and whom not), these choices will determine the pathos, the persuasive power and life-giving authority of our words and actions in significant ways. Let me therefore try to summarise the opportunities for Christian Theology at the university at the beginning of a pluralistic, multireligious, and in many ways secularised twenty-first century. I have argued that Theology is challenged with (at least) three crucial choices: Firstly, to be truthful and committed to its biblical orientation, to its multidimensional, life-giving, ecumenical nature, calling and inheritance. As prerequisite for interdisciplinary dialogue, theology has to focus on its own coherent study - with excellence and sophistication, and with spiritual vitality. It has to undo the devastating separation of spirituality from theology and philosophy in our