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In general the theological discourse during the sixties and seventies was dominated by the threat of secularism (Cox 1967), the death of God debate (Vahanian 1961), and the attempt 1.See 'In diens van die Woord' from Jonker (1981).2.The approach was personal and individualistic. The intention of praxis-thinking was the salvation of a human soul. The obsession in ministry was to make sure that faith is correct (true) (orthodoxy) and absolutely secure.3.During my theological studies in 1966−1969 the study of Moltmann's theology of the cross was a forbidden subject. Even Barth was out. The dogmatic emphasis was on Bavinck.4.With this article I want to honour Theuns Dreyer for his contribution to theory formation in practical theology. The critical question will be posed whether the ecclesial paradigm is still appropriate for doing practical theology within an interdisciplinary approach.

The term practical theology is complex and, due to many different religious and cultural settings, a many layered concept. During the past 40 years the paradigm in theory formation for an academic and disciplinary approach to practical theology shifted from the clerical and ecclesial paradigm of ministerial actions to experiences of faith with the emphasis on an empirical based epistemology. Rather than a deductive approach, the shift is towards a more inductive approach within the methodological framework of phenomenology. Currently, in the international discourse on theory formation, there is a tendency towards a hermeneutical approach with the focus on the networking, relational dynamics of civil society Thus, the attempt to describe practical theology as a kind of ‘life science’ (the concern for the mundane and existential reality of everyday life – Alltagsreligion). Within the context of African spiritualties, with its emphasis on the communal dynamics of vital, human relationships, the focus on lifestyles becomes vital. In light of an ontology of life (l’energie spirituelle – Henri Bergson), the notion of fides quaerens vivendi [faith seeking lifestyles] is researched. With reference to the theory of complexification and chaosmos as well as the impact thereof on different theories in life sciences, the connection between sapientia and the vivid praxis of God is critically explored. The focus of this article is on the question: What is the impact of an ontology of life on both praxis thinking and theological reflection? Instead of the Cartesian framework of causative definitions, the notion of the ‘infinition of God’ is proposed within the praxis of Hebrew, wisdom thinking.

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The current refugee and migrant crisis is revealing on a deeper ‘spiritual level’ a crisis of meaning and habitus (attitudinal crisis). Because of prejudice, xenophobia reveals a crisis of compassion and diaconic outreach. How should local communities and communities of faith display hospitality (xenophilia) to the other (stranger, foreigner, outsider) in cases where one’s own life is threatened by those you are supposed to care for? Is it true that charity begins at home, or is charity, as determined by the Christian notions of ḥesed and oiktirmos, an inclusive concept that should or could start with the homeless, the outcast and the outsider as well? This question points to the danger of selective compassion. It is argued that pastoral caregiving, within the refugee and migrant dilemma, should apply a hermeneutics of complexity and paradox. In this regard the theological paradox of the passion (pathē) of Christ should be implied in order to make room (perichoresis) for displaced and homeless people. The theological argument is based on the following presupposition: the passio dei defines ‘practice’ in pastoral theology as compassionate hospitality, as a mode of being-with, that eventually should infiltrate and penetrate the systemic paranoia of prejudice, as well as the networking dynamics of human relationships, irrespective of race, class and gender distinctions.