303 Conclusion and Discussion 10 of this dissertation, namely, that God as ‘the originator of the whole process of life’ (Prideaux, 1940, p. 203) cannot be left out of (holistic) citizenship education. It is, in the end, God who invites the student to be a self in the world. The need for subjectification, as found in Chapter 1 and represented in the conceptual scheme, stands in a direct relation to God’s command to honour Him and love one another. Intentional pedagogical action by the Christian teacher, therefore, is on behalf of God primarily aimed at the student’s heart—intrapersonally— and, from there, at inviting the student to connect—interpersonally—with others and the world, to serve God though all these connections. The Christian telos or ideal behind such an approach can be described as shalom-seeking citizenship (Chapter 3.3). The third sub-question—How can future teachers in Christian schools be holistically trained to holistically form children in a fragmented society?—moved the study from its theoretical to its empirical part. Three key elements were identitied in it. Over time, as a result of the adopted TAR methodology, the theoretical and empirical insights started to approximate each other and to match (see Appendix 5 for a visualisation of that process). In TAR terminology, the voice of formal theology—including insights from Biblical anthropology and Christian pedagogy—started to merge with the voices of operant, espoused and normative theology. The approach that emerged from this was one aimed at the heart—to appeal to a basic attitude of presence and service in society—but simultaneously at the head—to enable communication between different frameworks through a relational epistemology—and at the hands—to foster social justice practices through the practice of subjectifying education. In Chapter 8, this led to a table in which the levels of the head,
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