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This article investigated the paradox between church response to apartheid and resulting action at the local level in the South African churches of European origin from the perspective of the Presbyterian Church of South(ern) Africa (PCSA). It indicated that this discrepancy arose between the reflections (cerebral faith) at the highest levels of church councils, which operated in an intermittent manner and at a distance, compared with the responses (praxis as faith in action) of local church members who lived at the coalface of the struggle and sought to witness in a society dominated by racism, where the tension between faith and politics was most evident. The primary focus was on two inter-racial congregations, one of the PCSA, the other a united congregation in which the PCSA participated. This study used primary and secondary sources. The theoretical framework of the article was Thomas Groome’s approach of shared praxis.ContributionThis article contributed to the history of the apartheid era in ecclesiastical contexts. It demonstrated the anomalies that arose within different constituencies within churches of European origin by investigating the situation in one particular denomination. This was a discussion of the relationship of faith and politics in the private and public domains, which takes account of developments within a shared praxis approach.

This article investigated the paradox between church response to apartheid and resulting action at the local level in the South African churches of European origin from the perspective of the Presbyterian Church of South(ern) Africa (PCSA). It indicated that this discrepancy arose between the reflections (cerebral faith) at the highest levels of church councils, which operated in an intermittent manner and at a distance, compared with the responses (praxis as faith in action) of local church members who lived at the coalface of the struggle and sought to witness in a society dominated by racism, where the tension between faith and politics was most evident. The primary focus was on two inter-racial congregations, one of the PCSA, the other a united congregation in which the PCSA participated. This study used primary and secondary sources. The theoretical framework of the article was Thomas Groome’s approach of shared praxis.Contribution: This article contributed to the history of the apartheid era in ecclesiastical contexts. It demonstrated the anomalies that arose within different constituencies within churches of European origin by investigating the situation in one particular denomination. This was a discussion of the relationship of faith and politics in the private and public domains, which takes account of developments within a shared praxis approach.

The main purpose of this exercise was to develop an improved model of ministerial and spiritual formation in the training of ministers in the Uniting Presbyterian Church in Southern Africa at the University of Pretoria. This is a perennial problem in many churches where there is a general dissatisfaction with the products, (i.e. ministers) not only in terms of personal spirituality but in their inability to minister effectively in the many diverse situations to which they are called or appointed. The exercise of power becomes an issue in a vocation which is premised on servant ministry and so Juvenal’s quotation is apt as it is expressed as ‘Who can be trusted with authority/power?’.

While the mission statements of Catholic schools place emphasis on faith formation, Catholic schools are more often identified with high-quality academics and less with the development of faith. A qualitative descriptive study was designed to understand how Rhode Island Catholic secondary school graduates described the influence of the Catholic educational mission on the formation of faith and personal life values. The results of the study indicate that the graduates of Catholic secondary schools in Rhode Island recognized the strength of the academic programs at the four identified Catholic secondary schools. Participants also profusely described the influence of the Catholic educational mission on the development of personal life values, but the results were less conclusive regarding graduates’ perceptions of the faith formation experience. Graduates who described faith as a process and personal journey had a more positive attitude regarding the influence of the Catholic educational mission on faith formation. In contrast, those who described faith as the practice of religious ritual as well as obedience to the dogma of the Catholic Church, both positively and negatively, were less effusive regarding the Catholic educational mission.

The main purpose of this exercise was to develop an improved model of ministerial and spiritual formation in the training of ministers in the Uniting Presbyterian Church in Southern Africa at the University of Pretoria. This is a perennial problem in many churches where there is a general dissatisfaction with the products, (i.e. ministers) not only in terms of personal spirituality but in their inability to minister effectively in the many diverse situations to which they are called or appointed. The exercise of power becomes an issue in a vocation which is premised on servant ministry and so Juvenal’s quotation is apt as it is expressed as ‘Who can be trusted with authority/power?’.

The sweeping movement of student protest over racial discord on university campuses reflects intractable divisions in the public square. Catholic higher education is obligated by its mission to address this interpersonal situation with practices of healing as integral to its formational end. This article approaches Thomas Groome's shared Christian praxis as a “pedagogy of caritas” in light of Aristotle and Thomas Aquinas. The focusing activity and five movements of shared Christian praxis enact the dynamic structure of Bernard Lonergan's cognitional and existential interiority. Friendship praxis sets the conditions for the possibility of self-transcendence and healing for a commodified and increasingly diverse community of learners. A pedagogy of friendship is a promising integrative teaching strategy for a Catholic university in our divided time.

Recent efforts to solve the problems of education—created by neoliberalism in and out of higher education—have centred on the use of technology that promises efficiency, progress tracking, and automation. The editors of this volume argue that using technology in this way reduces learning to a transaction. They ask administrators, instructors, and learning designers to reflect on our relationship with these tools and explore how to cultivate a pedagogy of care in an online environment. With an eye towards identifying different and better possibilities, this collection investigates previously under-examined concepts in the field of digital pedagogy such as shared learning and trust, critical consciousness, change, and hope.

The rapid migration to remote instruction during the Covid-19 pandemic has expedited the need for more research, expertise, and practical guidelines for online and blended learning. A theoretical grounding of approaches and practices is imperative to support blended learning and sustain change across multiple levels in education organizations, from leadership to classroom. The Community of Inquiry is a valuable framework that regards higher education as both a collaborative and individually constructivist learning experience. The framework considers the interdependent elements of social, cognitive, and teaching presence to create a meaningful learning experience. In this volume, the authors further explore and refine the blended learning principles presented in their first book, Teaching in Blended Learning Environments: Creating and Sustaining Communities of Inquiry, with an added focus on designing, facilitating, and directing collaborative blended learning environments by emphasizing the concept of shared metacognition.

This paper considers the personal commitment to ‘boxe popolare’ (people’s boxing), focusing on my scholar-practitioner status as a tool to contribute to the boxe popolare agenda by means of what I term ‘shared sociological imagination’. Through a reflexive tale on becoming a boxe popolare member, the article sheds light on the importance of overcoming the theory/practice divide. The first section of the paper draws on ‘habitus as topic and tool’—namely, the methodology I have adopted in a four-year ethnography of boxe popolare—and illustrates sociological imagination as a capacity that can be cultivated even in extremely carnal worlds by social agents who do not belong to academia. The second section broadens the reasoning, arguing that one characterising trait of being a scholar-practitioner in sport and physical culture may consist in working out agency both on an individual and a collective level. Echoing Burawoy’s perspective of ‘public sociology’, such an attempt can be seen as a potentially emancipatory strategy: it allows people with whom we research and practice to live with and through theory, embodying shared understandings in novel mundane activities.

The “corporatization” of the academy is often cited as a cause of the “de-professionalization” of the professoriate, and that in turn is cited as a cause of the faculty’s current disempowerment. The specifically modern conception of professionalism presupposed by these arguments occludes the deep implication of the academy in the generation and legitimation of specific configurations of power. This essay begins, accordingly, by elaborating this early conception of professionalism and showing how it informs twentieth century arguments on behalf of tenure, academic freedom, and the participation of faculty in institutional governance. The explicitly political reading of professionalism I offer as an alternative better explains how the academic workforce in recent decades has been thoroughly reconfigured in accordance with neoliberal imperatives. The downside of this reading, however, is that it deprives us of the justification for tenure, academic freedom, and shared governance that rested on an apolitical representation of the professoriate. I close, therefore, by asking what we stand to lose if we relinquish this ideal, but I then ask what costs we are likely to incur if we cling to a notion that compromises our ability to grasp the faculty’s current situation.