“Sena se tla loka,” a rialo. “Se seholo haholo mme ke tla fumana patsi e ngata ho sona.” Le ntlheng ena e susumetsa litaba mecheng ea litaba, kaha basebelisi ba lulang ba le teng ba lula ba le teng kamehla. O tlameha ho ikamahanya le se kahare ho nts'etsopele ena eo moreki a e latelang. Ka lehlakoreng le leng, tšusumetso ea ba susumetsang e tsoela pele ho ba tloaelo ea ho atolosa bamameli ba brand. The main purpose of this article is to demonstrate that there is a relationship between faith and economics. The article does this by locating this relationship within the context of the conquest, colonisation and Christianisation of black African people. Proceeding from the famous statement: ‘When the missionaries came, we African people had the land and they had the Bible. They said, “Let us pray,” and when we opened our eyes after the prayer, they had the land and we had the Bible,’ the article immerses itself within the tradition of black Theology of liberation. The relationship between faith and economics eludes many Christians, so by presenting a historiographical connection between faith and economics in South Africa, the point could be demontrated. There are three distinct models of Christianity and consequently three ecclesiological models in South Africa. These are the Settler, Missionary and African models of Christianity with their corresponding models of ecclesiology. The relationship of the Settler and Missionary models of Christianity and ecclesiology with economics is one major point that is argued. The African response to this reality, manifest in the Ethiopian Movement and the African Independent Churches, which later found expression in the development of black Theology of liberation, provides a picture of faith that in its very beginnings could not overlook the question of economics and thus economic liberation. In South Africa post 1994, in the development of economic policies after the demise of apartheid, the error of the church and in particular black Theology of liberation is to imagine liberation without economic liberation. Following this logic, the propulsion of economic policies that have shaped the public landscape in South Africa post 1994, cannot be viewed as unrelated to the faith assumptions related to the models of Christianity in this land. IEconomics does harness faith ostensibly in a positive or negative way. The example of Accra and Agape are offered to make this point. Overall, socio-political praxis is faith as shown in the history of Christianity in South Africa, and ipso facto, faith is a central question in economics.