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Bibliography: pages 333-365. / The Churches in South Africa played a vital role in the dismantling of apartheid. However, since the establishment of the new democratic government the Church seems to have retreated into denominational and ecclesiological interests. The Church claims that it was forced into the liberation struggle because all our (political) leaders were either in exile or imprisoned. And now that our leaders have been elected into political office it is their responsibility to build a new South Africa. This research takes issue with the latter view. It is our claim that the Church has an even greater role to play now in the development of the new South Africa. The task of the Church is not only to break down unjust structures but to also build new ones. The task of the Church is to point to the "Kingdom of God. " Development has captured the central stage of history and it is also a key word in the new South Africa. This ambiguous process is often depicted as the crucible through which all societies must pass and, if successful, emerge purified: modem, affluent, and efficient. Is this what development is all about? Is this the Christian understanding of development? By defining the Christian understanding of development as humanisation this research offers its central thesis: The Christian Church has always had a notion of development and under girding this is a theology (of development) that the Church has not fully understood or adequately embraced. Hence it is no longer a question of whether the Church must be involved in development instead it is the question of: What kind of development must the Church engage? This research prepared the way for a "theology of development" by: (1) offering a comprehensive discussion on the concept and theories of development (Chapter Two), (2) showing development as an integral part of the mission of the church in history (Chapter Three) and, (3) examining Biblical material on the poor and pointing to a preferential option for the poor (Chapter Four). Then in Chapter Five, in using a qualitative research design that is explorative, descriptive and contextual, we looked at two local churches and their attempts to transform (develop) their communities. In doing the latter we were able to identify, from within these communities, theological themes that contribute to a Theology of Development. These theological themes were then further explored and discussed in Chapter Six as we attempted to formulate a theology of development Having proved our central thesis in this research, that the Christian Church has always had a notion of development and having established a rheological mandate for development, what remained is to see how the Church is challenged in the area of development. Thus in the concluding Chapter we more specifically looked at the Church in the new South Africa and her role in the development of the country.

INTRODUCTION: The purpose of this treatise is to suggest an introductory teacher training course based on a selected body of subject matter Up to the present time courses have dealt mainly with three bodies of knowledge: biblical; professional, i.e., psychology and pedagogy including supervision and management; and departmental. They have not met the needs of the young people nor enlisted them for the work of the church. It is because of this that a body of material not definitely vocationalized, but more inspirational, is proposed. With this emphasis, it is hoped that a foundation for the further, more specialized, training of the voluntary teacher is to be achieved. Then the teacher who goes into the work of religious education on the voluntary basis will be aware of the task and inspired to make the teaching of religion a vocation.

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Israeli society is witnessing a sharp division between religion and the state. The existing polarization between the religious and the secular is increasing in terms of both the secularization of society and the tendency towards more religiosity. This study focuses on exploring the impact of populist religious parties in Israel on the secularism of the state, as well as the secularization of society, and studies the phenomenon of the emergence of religious populism in Israel. A case study of the populist religious Shas party was conducted to gain a better understanding of the nature of religious parties and their role in Israeli political life. By highlighting Shas’ role in Israeli politics, the reasons for the growth of populist Jewish currents in Israel, and their impact on the state's secularism, can be explored and better understood. Since the establishment of Israel, Zionism has failed to create a unified society with a secular and nonreligious identity as the status quo agreement opened the door to the authority of religion in both public and private affairs. Secularism, an ideology that guarantees the neutrality of the state and exclusion of religion from public affairs, cannot be applied in Israel as the imposing religious authority is entitled according to the nation’s pre-existing, yet dated, status quo. As for the process of secularization as a process of societal change, secularization in Israel cannot progress through secularism as an ideology, as this method contradicts the dominance of religious authority according to the status quo in Israel, which finds acceptance by most Israelis. Keywords: Israel; secularism; secularization; religious pluralism; Zionism; Shas

This C-essay is a qualitative study. It is based on interviews with four female Muslims and two imams. The aim of this C-essay is to examine why these women have chosen to wear the veil and what views the imams have regarding the veil as a religious garment. As there are differences between men and women, I also wanted to examine the different views of wearing the veil. All the female informants wore veils and were practicing Muslims. They claimed it was their own choice to wear the veil but their reasons for doing so differed. There are many clear similarities between the women's and imams´ views of the veil. Many of the informants connect the veil to the Qur'an and God. All of the female informants also pointed out that they felt good about wearing a veil and also felt a sense of security. This was because the women felt that the veil served as a protection against men, a view that was not shared by the imams.