text:
TransArmorSM Solution Piloted by Spectrum of Brick-and-Mortar and Card-Not-Present Retailers; First Commercial Transaction Tokenized on STAR ® Network
RSA CONFERENCE 2010 SAN FRANCISCO, March 1, 2010 First Data Corporation, a global leader in electronic commerce and payment processing, today announced the expansion of a merchant pilot of the First Data® TransArmorSM solution. More than 400 U.S. merchants of all sizes will assess the comprehensive data security solution over the next four months. The TransArmor solution (previously called First Data® Secure Transaction ManagementSM) was developed in close partnership with EMC Corporation (NYSE: EMC).
The TransArmor secure payments service is designed with the needs of merchants in mind, and it has the opportunity to fundamentally change the way merchants secure and manage cardholder data. The TransArmor solution addresses the root cause of merchant data security issues by removing payment card data from the merchant environment as part of processing the transaction, significantly reducing risk and the scope of PCI compliance efforts.
Deploys RSA SafeProxy Architecture
The solution leverages the RSA SafeProxyTM architecture, a powerful combination of asymmetric encryption, tokenization and key management engineered to provide the benefit of end-to-end protection and eliminate on-site cardholder data storage for merchants. Unique features of the token make it possible for merchants to continue to handle key business functions such as returns, recurring billing, loyalty programs and other analysis, without enabling card data to be used for fraudulent transactions.
On Feb. 26, 2010, the TransArmor solution tokenized the very first commercial transaction over the STAR ® Network at the Center of Science & Industry (COSI) in Columbus, Ohio. A First Data company, STAR is one of the nation's leading electronic funds transfer (EFT) networks with more than two million retail and ATM locations.
As an early participant in the TransArmor pilot, COSI is already experiencing the benefits of the solution. Like most consumers today, several of our customers had concerns about the safety of their credit and debit card data while visiting our center. TransArmor gives us peace of mind that their payment card data is locked in a virtual vault at First Data and nowhere on site at COSI," said Brad Morgan, senior IT operations manager at COSI.
Works with Existing Merchant Hardware
Unlike some solutions in the marketplace, the TransArmor solution can be implemented without the need for new hardware or back-end IT operations. The solution works with First Data as well as other terminals or point-of-sale systems and can be consistently applied across brick-and-click environments.
The response from merchants interested in participating in this trial has been enormous and a testament to the sought-after service TransArmor delivers said Craig Tieken, vice president of Merchant Product Management at First Data. Up until now, there have been few easy and cost-effective solutions to the growing problem of managing the risks of handling sensitive payment card data. TransArmor represents a fundamental change in how merchants can confidently protect and manage cardholder data.
The consequences of a merchant data compromise in legal, financial, consumer confidence and brand loyalty terms can be overwhelming. According to the 2009 U.S. Cost of a Data Breach Study by the Ponemon Institute, the average cost for merchants coping with a data breach in 2009 rose to $6.7 million with the cost per customer record breached estimated at $204. With the TransArmor solution, customer card information is retained only at the processor and protects merchants from the dangers of malicious attacks designed to steal payment card data in transit or in storage from merchant databases.
Implementing effective data security can't mean more complexity for businesses, said Brian Fitzgerald, vice president, Marketing, RSA, The Security Division of EMC. TransArmor successfully embeds industry-leading security technology into the payment processing infrastructure to make it available to, and more importantly, usable, by merchants of all sizes. TransArmor is an example of the type of partnerships required from industry leaders that will reduce the reliance on point solutions and enable an industry ecosystem with pervasive built-in security.
Teams from RSA and EMC Consulting worked collaboratively with First Data through product strategy development and technology proof of concept for a successful pilot and product launch.
About First Data
First Data powers the global economy by making it easy, fast and secure for people and businesses to buy goods and services using virtually any form of electronic payment. Whether the choice of payment is a gift card, a credit or debit card or a check, First Data securely processes the transaction and harnesses the power of the data to deliver intelligence and insight for millions of merchant locations and thousands of card issuers in 36 countries

subset: commoncrawl


text:
Services on Demand
Related links
- Cited by Google
- Similars in Google
In die Skriflig
On-line version ISSN 2305-0853
Print version ISSN 1018-6441
In Skriflig (Online) vol.49 n.1 Pretoria 2015
The education of prospective ministers as an invitation to life: Moving from moral failure to moral excellence through a process of moral formation
Die opvoeding van voornemende predikante as 'n uitnodiging tot die lewe: beweging vanaf morele bankrotskap tot morele uitmuntendheid deur middel van 'n proses van morele vorming
Louise Kretzschmar
Department of Philosophy, Practical and Systematic Theology, University of South Africa, South Africa
This article discusses the importance of the moral formation of students who are in training for the Christian ministry. Moral formation is defined and its importance is discussed with reference to the scholarly debate, both in South Africa and elsewhere. The complex nature of moral formation, the individuality of students and the multiplicity of contexts in which formation takes place are noted. A model that has God's grace and human volition at its core and discusses the goals, obstacles and means of moral formation, is presented. It extends beyond a 'head, hearts and hands' approach and discusses the crucial areas of thinking, being, relating and doing. It seeks to avoid the extremes of both indoctrination and laissez-faire non-involvement with ministerial students.
Hierdie artikel bespreek die belangrikheid van morele vorming van studente in Christelike bedieningsopleiding. Morele vorming word gedefinieer en die belangrikheid daarvan word bespreek met verwysing na die wetenskaplike debat in Suid-Afrika en elders. Die komplekse aard van morele vorming, die individualiteit van studente en die veelheid van kontekste waarin vorming plaasvind, word genoteer. 'n Model wat God se genade en menslike wilsinspanning as kern het en wat die doelwitte, struikelblokke en middele tot morele vorming beskryf, word voorgelê. Dit strek veel verder as 'n 'kop-, hart- en hande'-benadering en bespreek die kritieke areas van denke, wese, verhoudings en handel. Dit streef daarna om die uiterstes van indoktrinasie sowel as laissez-faire onbetrokkenheid teenoor teologiese studente te vermy.
Introduction and methodological issues
What image arises in the mind of someone when the words minister, priest or pastor is mentioned? The image may be a person who is kind, trustworthy, wise and with stature in the community, or it could be an image of someone who is regarded as irrelevant at best or a dangerous predator at worst. Such strikingly varied images highlight the challenge of ministerial education and formation. How can ministers of character be formed who exhibit integrity and perform the many tasks expected of a minister of the Christian church in today's society?1
All that is relevant to moral formation in ministerial education cannot be covered in a short article. Hence, I do not discuss the wider context of ministerial education (Van der Water 2005; Amanze 2009; Mugambi & Nasimiyu-Wasike 1999) nor enter into a detailed analysis of approaches to and models of ministerial training in South Africa (Conradie 1997; Kumalo & Richardson 2010; Kretzschmar 2011; Naidoo 2012a; Naidoo 2013). The process and criteria that different church traditions or denominations use to accept candidates for ministerial formation, and later for ordination, are not discussed here. Nor are the programmes of ministerial training used at specific universities or colleges discussed in this short article.
The aim of this discussion is to define moral formation, explain why it is a contested issue, defend its importance and outline a model for it. This model is multi-faceted yet practical, and encourages further debate, adaptation, application and revision by staff and students at universities, theological colleges and Bible schools. Some institutions do offer Christian or theological ethics as a subject, but teach ethical theory and issues to the exclusion of moral formation. Other institutions place so great an emphasis on subjects like biblical studies and systematic theology that ethics hardly features, despite the preponderance of ethical problems in our society. Another tendency is that the ethical issues that arise within other theological disciplines are not emphasised sufficiently or linked to current social affairs. Finally, some institutions may fail to integrate ethical thinking with spiritual and moral formation in the formal classes, college activities and the lives of the staff and students.
What of the methodological approach adopted? Firstly, an integrated approach to moral formation is proposed. Both ethical theory and moral formation are incorporated in the proposed model as cognitive, and other forms of conversion (such as relational) ought not to be separated. In ministerial education, academic discourse ought to be integrated with practical moral formation. Secondly, rather than simply repeating earlier academic discussions of the need for moral formation,2 ways of addressing them are suggested. Marshall (2009:63, 65) notes the role of context, supports an integrated approach and states that formative practices must include multiple paths and diverse ways of imagining how to support and nurture the qualities and characteristics important in religious leadership'. For example, the Bossey Institute situated near Geneva uses Bible study, worship, common meals, required periods of residence, abundant opportunities for causal interaction ... formal instruction, ... [and] the informal exchange with peers' (Gilligan 1997:39-40). Thirdly, in line with Lamoureux's statement (1999:143) that 'through the study of sacred texts, we maintain contact with the spiritual tradition, with sources of wisdom and insight that culture may obscure', several references to biblical passages that deal with moral example, teaching and failure are included, although space does not allow any detailed exegesis. Biblical narrative, poetry, psalms and teaching on moral matters are accessible to all and they highlight God's interaction with human beings in a variety of socio-cultural and historical contexts. Fourthly, the discussion draws on several local and international theological sources on ethics and moral formation. Empirical studies on theological colleges and education, particularly within an African context (e.g. Naidoo 2005; 2008; 2011; Oliver 2013) have also been used. Reference is further made to studies that combine theological and psychological insights (Mcintosh & Rima 1997; Hall 1997; Van der Ven 1998; Van Niekerk 2009). Finally, I draw on my experience of many years of personal contact with students and staff at universities and theological colleges.
What is moral formation and why is it necessary?
There are several contestations around the subject of this article. One relates to the nature and goals of theological education and ministerial training as noted above. Yet, an extensive volume on theological education in Africa (Phiri & Werner 2013) did not include a chapter on moral formation.
A second contestation is the contemporary questioning of all authority figures, exacerbated by accounts of heinous crimes against children and women perpetrated by some priests and pastors, or other examples of dire moral failure. The credibility of the Christian ministry itself is being questioned. Hence, the need for a focus on moral formation to prepare students for the complex, infinitely rewarding and demanding calling of Christian ministry. Because the life and work of the minister affects the congregation and is constantly in the public eye, moral credibility is crucial.
Thirdly, in a 21st century context of pluralism, secularisation and moral relativity, the nature of morality and Christian moral norms are questioned. Christians need to critique the roots and effects of this moral uncertainty as the absence of moral obligation and vision leaves humanity without moral purpose and motivation.
Fourthly, the question is: Ought any type of formation to be attempted? Some theological teachers are resistant to the very idea of a model seeing it as too restrictive, directive, authoritarian and dismissive of the personhood of the student. Overend (2007:137), however, suggests that a shared moral tradition avoids both the extremes of indoctrination ('the submission of the self to a dead authoritarianism') and complete autonomy ('the emergence of an infinite number of personal theologies'). Whilst distortions must be avoided, the task of formation cannot be abandoned. This article seeks to occupy the space between indoctrination and laissez-faire non-involvement.
Fifthly, the current state of the world, our country and the church reveals the urgent need for moral formation. In contexts where lack of moral understanding, malice, dysfunctional relationships, unfair treatment and brutal behaviour abound, can theological educators and church leaders simply wring their hands? No, they have a moral responsibility to do all they can to facilitate the moral formation of the ministerial students they send into the church and society.
Finally, what about the professionalism of priests or pastors? It is necessary to construct an ethical framework to guide reflection on the moral demands of professional ministry, especially on sensitive areas like counselling, infidelity, child abuse, social conflict and church-state relations. Authors such as Trull and Carter (2004:185-214) and Marshall (2009:62, 68-69), discuss pastoral ministry and professionalism. Arguably, priestly ministry has been a profession for many centuries. Like other professions, it requires trustworthiness, integrity, confidentiality, sound knowledge, exemplary practice, self-regulation, community leadership, the proper use of power and the avoidance of financial, sexual and other misconduct. Christian ministers further need to use their spiritual authority to advance the interests of the gospel and their parishioners. This article makes it clear that if moral formation is pursued, not only will Christian ministers meet, but also exceed the moral expectations of other professionals. This is because the minister's vocation is derived first, not from society, but from God. The service a minister performs is not only a social service, but also a priestly and prophetic ministry. Thus, ministers are expected to 'internalise' and live out the Christian tradition, not simply proclaim it in words.
In the training of ministers (and in their ongoing growth once they are in ministry) it is essential to distinguish between genuine and distorted forms of morality. Such distortions include hypocrisy, legalism and self-righteous moralism (Kretzschmar 2004:87-89). Hypocrisy involves lying to oneself (Trull & Carter 2004:63); behind the show there is a lack of personal truthfulness. Closely linked to hypocrisy is a self-righteous moralism (Lk 18:9-14).3 Moralism is rooted in self-effort and has only the appearance of morality. Moralists criticise the lack of personal and/or social ethics in others, but remain blind to their own lack of moral character (Mt 7:1-5). Finally, whilst rules and laws are important in the ordering of society, morality cannot be reduced to them. Being moral demands more than avoiding the breaking of the law; it is a deep adherence to doing what is right in obedience to God and in service of others. Trull and Carter (2004:57) state '... the greatest weakness of legalism is that it almost always hinders moral maturity and stimulates egotistical pride'.
Because the formation of moral character is often linked to sacrifice and hardship, people shy away from the cost of the moral journey, realising both instinctively and rationally that it is a difficult and dangerous road to take. In addition, ministerial students have different family and social backgrounds, personalities, abilities, spiritual gifts and ministries. However, moral formation is not an optional extra; prospective ministers need to take personal responsibility for their own formation under the guidance of the Holy Spirit within the Christian community.
In this discussion, moral formation is understood to be the process of becoming a person of moral character who can think through moral issues, make moral decisions and act rightly. Also, such a person must grow in righteousness or integrity, develop moral credibility, build sound relationships and be able to inspire moral formation and conduct in those who love God. Such ministers will be able to facilitate the growth of moral formation in others so that the church becomes a moral community that can do what is good and act against evil.
A graphic model of moral formation
Because of the individuality of students and the contexts from which they come, a multiplicity of methods needs to be built into any approach to moral formation.4 Nevertheless, moral formation cannot be achieved without purpose or intention. The strategic intentions of the theological institution as a whole and the efforts of the staff members and students need to be aligned if such formation is to be achieved (Naidoo 2005; 2011:135).5 Further, the matter of moral formation needs to be fully understood and debated if one wishes to evoke the active participation of students. Otherwise they may only reluctantly or superficially - acquiescence to what is expected.
There are many models of Christian spirituality or moral formation that one can draw upon. For example, Catholic formation stresses the human, spiritual, intellectual and pastoral elements of moral formation (Pastores Dabo Vobis 1992).6 Another writer, Lamoureux (1999:142), speaks of the importance of the 'conversion of mind and heart, fostering integrative thinking, character formation, promoting authentic discipleship, personal appropriation of faith and knowledge, and cultivating a spirituality of the intellectual life'. In addition, she (Lamoureux 1999:151) speaks of the need for four conversions: the religious ('a personal appropriation of faith'); moral (internalising 'the norms and values of the Christian faith); cognitive ('appropriating knowledge previously learned but not made one's own'); and affective ('the transformation of the deepest life of feeling'). Richardson (2007:147) speaks of a focus on the head (knowledge and understanding), heart (values and commitment), hands (practical operational skills) and feet (action and a way of life). Overend (2007:145) argues for the use of a habitus model that facilitates the 'development of the whole person within a community of faith', avoids dogmatic application, competitive individualism and narrow rationalism, embraces critical theological methods and encourages community life.
The models discussed above are drawn on in the development of the new model provided in Figure 1, but I place more emphasis on relationships and actions. This is in line with the five conversions required for the development of moral leaders, namely the intellect, emotions, volition or will, relationships and action (Kretzschmar 2007:27-36). In the model used, the vital internal formative factor of volition is placed at the core of the model along with the spirit-forming work of God within human beings. The model is divided into four quadrants, representing the various areas that require integrated attention in moral formation, namely knowing, being, relating and doing (Kretzschmar 2012:146-167). Radiating from the core circle each quadrant includes a discussion on the relevant goals of, obstacles to and possible means of moral formation. This model is relevant to different modes of education, including residential, distance7 and the use of a 'block' system (White 2006; Naidoo 2012b; Olivier 2013), however more self-direction will be expected of students not in residential training.
The Core - Spiritual formation: God's grace and human effort (volition)
In Christian experience moral and spiritual formation cannot be neatly separated. Naidoo (2013:8) argues that, 'Moral formation is an aspect of spiritual formation; spiritual maturity results in moral formation and committed discipleship.' To be spiritually formed is to be formed in the image of Christ and this process results in the moral formation of individuals and groups. Thus, a believer's deepening relationship to God (grace) is the foundation and motivation for their moral formation. This, together with the willing obedience and cooperation of human beings (volition) form the core of the model. Moral formation as understood in this article, includes intellectual development (knowing), character development (being), relational development (relating) and the growing ability to do what is right in all spheres of life (acting).
In the New Testament, we see how Peter was shocked to the core of his being by his denial of Christ and how his subsequent actions were influenced by this kairos moment and Christ's injunction (Mt 26:69-75; Jn 21:15-19). Mary Magdalene's life changed radically as a result of her encounter with Christ (Lk 8:1-3l) and she was one of the first to grasp and proclaim that Jesus had risen from the dead (Jn 20:1-18). Paul's dramatic 'Damascus road' experience (Ac 9:1-30; 22:6-21) marked the beginning of his joyful and arduous ministry to the Gentiles.
In Christian theology, human beings are regarded as God-created beings. Human beings are further called to be redeemed and to become co-workers in God's Kingdom. This is also an invitation to which each human being must respond. Without a human response to the grace and forgiveness of God made possible by the life, death and resurrection of Jesus Christ, no formation can take place. Thus, Paul argues that whereas grace cannot be earned by human effort or 'works', Christian living does need to result in 'good works' (Rm 5:1-5; 6:12-14; 12:9-21; Eph 2:1-9; 4:17-32). For Peter, Mary Magdalene and Paul, the call of God had to be followed up by God-inspired and motivated, yet still free, human action.
This is the reason why human volition, the effort of the will, is so vital. If getting out of bed on a cold winter's morning requires an act of the will, how much more important is the role of the human will in moral formation? Callahan (1991:37-61) has investigated human conscience and free will, showing their importance in personal formation and moral agency. But sin has distorted every part of human nature, including the will. If the will is to be turned away from performing acts of evil to doing what is right, it must be redeemed and a God-directed conscience formed. Only then can human beings develop ears that hear, receive the word of God and act on the basis of moral wisdom (Jr 6:10; Mt 13:15-17; Lk 6:46-49). In 1 Corinthians 9:24-27, Paul states that Christians need to be trained like athletes to live the Christian life. The human will needs to be surrendered to God's purposes for it to be developed and properly employed by staff and students alike. Ministers, who are passive when moral action is required, are as little use in the ministry as those who have no self-control and direct their will to wrong ends, such as giving way to violent anger that increases rather than defuses conflict.
Knowing what is right
The goals of knowing
As noted above, knowing God and being known by God is fundamental to right knowing. This enables a change in consciousness; a turning towards God in all of life. Openness to the Holy Spirit, a willingness to admit errors or ignorance and to grow in understanding are vital goals that need to be embraced. In the book of 2 Peter, for example, the word knowledge is used several times (2 Pt 1:2, 3, 5, 6; 2:20; 3:18); knowledge of God is central and knowledge is linked to goodness, self-control and the ongoing experience of God's grace.
Knowing can also be understood as the ability to acquire and process information, gain knowledge of a field of study or an aspect of life, and develop an artistic, technical or ministerial skill. One can also speak of a relational knowing, in which one learns to understand people, has sound relationships with others or has an intimate, sexual knowledge of another person. (Self-knowledge is discussed under 'being' below).
In the teaching of ethics or moral theology, the moral norms (such as loving God and one's neighbour) and values (like justice, fairness and compassion) of the church are transmitted or passed on (Van der Ven 1998:125-179; Van Niekerk 2009:111-113). Thereby, students are introduced to what is right and good, and how to live rightly. However, these values and their implications need to be fully discussed and internalised, or made their own, by students.
Also important are the prudence, correct judgement and wisdom that are required to make correct moral judgements in daily life. In addition, a well-formed conscience, and the inner knowledge of moral truth, will enable a student minister to discern right motives and behaviour, be self-directed, be committed to what is good and be able to use knowledge, intuition and emotional wisdom to effect morally beneficial outcomes (Callahan 1991:171-198; Spohn 2004:131-133).
Moral knowledge is not only important for the growth of the individual, but also to provide information and direction for right living in society. In the formal teaching of ethics, moral theory, ethical issues,8 decision making and moral formation all ought to be covered. Overall, the task is to determine what a truly good life is and how people and communities can live rightly - an analysis that is sorely needed in South Africa and elsewhere.
Obstacles to right knowing
Pride, understood as human arrogance and self-sufficiency, is an obstacle to right knowing, because it ignores human dependency on God, others and creation. Whilst self-respect, esteem and fair self assessment are required in the formation of personal identity (Ogletree 2005:40-41), pride overestimates human moral capacity and impacts negatively on relationships.
Another obstacle is ignorance of self, the scriptures, others and life in general. A pastor, who lacks understanding of the struggles and realities of life in 'the world', preaches nonsense or lacks discernment, cannot expect to be respected by the congregation. Further, a too narrow understanding of the gospel that reduces its content and implications, for example to either economic liberation or private prayer only, will not enable the growth of a full understanding of the link between faith and life.
Another important obstacle is a distorted or limited image of God. If God is understood by a student minister as, for instance, a brutal judge, an unfair and punishing fault-finder, a foolish but very generous 'Father Christmas', or a distant and disinterested Being, he or she will not seek a deeper relationship with such a God, nor encourage others to do so.
It is important to challenge, head-on, the assumptions of Enlightenment thinkers such as the philosopher Immanuel Kant who taught that reason ought to be separated from faith (Billy & Orsuto 1996:23; O'Keefe 1995:13). True faith cannot be separated from the intellect, since the latter is an essential part of the redemption needed by human beings. Hence, the emphasis in the Bible on thinking, reflecting, meditating, learning and understanding God, ourselves and our world (e.g. 1 Ki 3:7-15; Ps 119; Pr 2:1-15; Rm 12:1-2; Col 1:9-14; 2:1-5).
Theological educators also need to challenge the view of many post-modern thinkers that truth is unattainable and that spirituality must be separated from religion. Certainly, the pursuit of truth is difficult, but if Christ is the Truth, as the gospel of John asserts (Jn 1:14-18; 8:31-38; 14:6; 16:12-15), the truth about life, one's character and relationships is attainable in direct proportion to one's growth into the image of Christ (spiritual formation) and the increased wisdom that results from an intentional living of the Christian life.
Finally, there may be '... a struggle between guarding the free inquiry and scientific objectivity revered by scholars, and protecting the beliefs and religious traditions valued by local churches' (Naidoo 2011:139). Thus, a way needs to be found to help students to remain true to their faith in God, but to deepen their understanding of it.
Some means to form right knowing
Students come to their theological studies, especially if they are older, with a set of views on morality and faith. These need to be evaluated in light of the courses and study material offered. Furthermore, discussion of ethical theory, issues and decision-making need to be integrated with the study of moral formation and the personal views and experiences of students. Otherwise there will be no 'active' learning or the integration of moral theology with day-to-day living.
Acquiring knowledge of what is right by studying ethical theory must be supplemented by the use of narrative or story. The lives of those we encounter in the Bible, Church history and contemporary experience provide a source of moral wisdom and teaching (Ellsberg 1997). They reveal the complexities of moral action and can encourage ministerial students to envision ways of acting morally in the world.
Students also need to be helped by their teachers to integrate what they learn in the ethics class with the content of their other classes. For example, studies of the Old Testament prophets can teach students a great deal about the moral failure of individuals and nations and how human beings and societies need to align their motives and actions with those of their Creator. Similarly, studies in systematic theology and practical theology on human nature, sin and the church can be linked to studies in ethics. Such studies can also be linked to the students' personal devotions, daily experience and the church or college chapel services they attend. Study is an important spiritual discipline (Foster 1978:54-66), but it needs to be combined with private prayer and public worship. Ministers are formed in many ways, but formal education, a deep study of the Bible and attention to the insights of those who lead worship are important means of achieving the moral formation of the mind.
Becoming a good person, a person of moral character
The goal: Being a good person
Congregations (and theological teachers) have many expectations of ministers. These include good preaching, effective administration, managing the finances of the church, pastoral counselling, mentoring others, being spiritually mature and facilitating social ministry beyond the walls of the church. It is a mistake to expect any one minister to be able to fulfil all these tasks in an exemplary manner. Hence, to avoid burnout, priests and pastors need to learn to work to their strengths, reduce their weaknesses, delegate responsibilities and facilitate the discipleship and ministries of others. However, it is legitimate to expect a minister to become a moral example that others can follow. The hard question students (and theological teachers) need to ask is whether they can say with Paul, 'Be imitators of me, as I am of Christ' (1 Cor 4:16; 11:1).
What moral expectations or goals are outlined in the New Testament? Zuck (1998:114-123) identifies the many qualities that ought to be present in the life of a disciple. These include having a pure heart, a good conscience and a sincere faith. Disciples ought to be obedient to God, temperate and able to manage their households and the church well (1 Tm 1:5, 19; 3:9). In Colossians 3:12-17, Paul speaks of compassion, kindness, humility, meekness, patience, bearing with one another and forgiving one another. Galatians 5:16-26 contrasts immoral and moral behaviour.
Other examples of moral virtues include being honest, trustworthy and transparent; being capable of having appropriate and caring relationships with others; being dedicated and spiritually mature and exercising power in an appropriate manner. Ministers are expected to have integrity and to be prudent, that is, able to exercise discernment or sound judgement. Carter and Trull (2004:55) state that ministers ought to practice 'promise keeping' and 'truth telling', not harming other people, but rather doing what is good for them and being just in their actions. Ministers are further expected to practise self-sacrifice, that is, a life lived in loving and wise service of God and others. None of this can be achieved without discipline and self-mastery, hence some scholars (Van der Ven 1998:43-79; Van Niekerk 2009:104-108) argue that a person who does not have self-control cannot lead or advise others.
Obstacles to becoming a good person
One obstacle to personal moral formation is that of wrong motives. When a young man from Latin America, Helder Camara, told his father he wanted to become a priest, he was told that a priest belongs not to himself, but to God and to others (Ellsberg 1997:65-67). Those who enter the ministry because they do not know what else to do, see it an opportunity to have a comfortable existence, or who wish to exercise power over others, ought not to be ordained.
The church can ill afford ministers who abuse their spiritual authority, are weak, incompetent, engage in immoral relationships, are drunk, misuse church money, fail to teach and disciple their congregations, are uncaring and bring the church into disrepute. Hall (1997:241-250) discusses personal dysfunctions, such as lack of emotional well-being, relationship problems, burnout and personality deficits. Jesus highlighted the sins that come from the heart or inner being of a person as '... evil intentions, murder, adultery, fornication, theft, false witness, slander' (Mt 15:19). In Colossians 3:5-8, Paul says: 'Put to death ... fornication, impurity, passion, evil desire, and greed (which is idolatry) ... But now you must get rid of all such things - anger, wrath, malice, slander, and abusive language from your mouth.' However, to get rid of such attitudes and actions is not easy, given the capacity of the human heart for self-deception.
Catholics speak of the seven 'deadly' or capital sins, that is, sins that are the source of evil actions (Childress & Macquarrie 1986:577).9 Willard (1988:164) describes these sins as legitimate desires gone wrong. Vest (2000:70) re-categorises these sins into eight 'disruptive thoughts or excessive feelings': gluttony, lust, avarice (greed), anger, sadness (depression or dejection), despair (acedia, sometimes called sloth, but better translated as restless despairing), vainglory and pride. People are motivated by what they desire and therefore desire itself needs to be trained; turned away from what is damaging and sinful towards that which is spiritually healthy and emotionally healing (Vest 2000:59).
Some means to facilitate personal moral formation
Moral virtues and character develop within relationships and actions, for example, the characters and motives of Moses and Paul changed radically as a result of their relationship with God and what they were required to do. One can only speak of moral character when moral virtues (such as honesty and courage) have become active inclinations or dispositions (Ogletree 2005:37-39) expressed in moral actions. In the next two sections the emphasis is on relationships and actions -the key means of character formation.
The use of moral vision and imagination as awakened by narrative, using biblical stories, stories of other pioneers and prophets - and our own stories - are other means of achieving moral formation. Hauerwas (1981:9-12, 36-52) argues that Christians need to be 'shaped' by the Christian story and learn to 'live' this story in their own contexts.
Though at times difficult and unpleasant, listening to one's critics and to those who are 'truth-tellers' is important. If what they say is true, their insights will reveal those hidden parts that require attention. Other means of overcoming obstacles to moral formation include using the lectio divina [divine reading]10 method of reading the Bible, attending spiritual retreats and obtaining guidance from a spiritual director. Lamoureux (1999:144) points out that 'a central purpose of prayer and contemplation in the spiritual life is to see through and beyond the appearance of things, to penetrate the surface and to touch that which lies beneath'. By practising spiritual disciplines, such as meditation, prayer and fasting (Foster 1978:13-53), students open themselves to the healing and forming work of God.
The affective (or emotional) development of a person is an important part of moral formation, especially the key element of trust. The development of trust goes all the way back to a person's childhood; human beings need to be touched with warmth and affection, loved, protected and nurtured. Otherwise in later life, they find it difficult to love or trust others (Van der Ven 1998:283-287; Van Niekerk 2009:120-124). If they are to be pastors and facilitate emotional development in others, student ministers need to understand the extent of their own emotional balance and maturity, learn to experience the love of God and other people, and begin to love others in generous and appropriate ways.
Personality profiles (or constructs) refer to personality traits that give identity to a person (such as being open, reserved, warm, inclined to intellectual analysis, impulsive, organised and the like). Self-knowledge is important to help ministerial students to identify their strengths (e.g. being an extrovert who can work well with others), but also strengthen their weak areas (e.g. developing one's capacity for introversion through the spiritual discipline of solitude) (Foster 1978:84-95). Several psychological models and tests (Hall 1997) can be employed as students seek to discover who they are and how they interact with others. These include the Myers Briggs personality typology (Myers & Myers 1995),11 and the Enneagram (Enneagram Institute 2014). Students who come from toxic or dysfunctional family backgrounds, as do many South Africans, may require psychological therapy with someone who has an understanding of their Christian commitment to help them to deal with the past and move into a better future.
An integrated and transformative theological education may, however, result in some students responding with 'apathy, resistance, or even anger' (Lamoureux 1999:153). Theological teachers ought to respond with sensitivity and wisdom when this occurs.
Relating to others in the right way
Relational goals
In order for the church to function as a moral community, it needs to consist of people who are on a journey with God, themselves and each other. White (2006:308) points out the range of relationships initiated and maintained by Paul in the early church.
Another goal is to help students deal with the hurts of the past and initiate better family relationships. Lamoureux (1999:146) suggests a teaching method that enables students to engage with the Christian story, link it to their own story and appropriate moral teaching in their own lives. A holistic theological education both 'addresses the spiritual hunger of students' and meets its 'formational and transformational' goals (Lamoureux 1999:152).
The need to heal relationships and develop sound ways of interacting with others is also true for the community of the church. Otherwise, student ministers will simply re-enact the pain, suspicion and anger of their social groups and contexts. Relational formation is required at the interpersonal, inter-group (racial, ethnic, cultural, gender and economic) and social levels. Particularly in South Africa, exploitation, hardship, conflict, fear and frustration have been experienced as a result of separation, discord and profound social injustices. If the church is to become a unified, loving, caring, truth-speaking, forgiving, reconciling, justice-seeking and peace-making body of Christ, a great deal needs to happen to make this 'new community' a reality.
Finally, human beings were created to be in relationship with the whole of creation, but greed, ignorance, bad decisions and exploitation have severely damaged this relationship. Being morally formed also means that this relationship requires dedicated attention.
Obstacles to good relationships
Even though ministerial educators cannot be blamed for all the subsequent decisions or faults of a minister, it is important for them to help students to identify the obstacles that prevent good relationships and ministry. The earlier life of a student will have had both a positive and negative impact on their formation. McIntosh and Rima (1997) have shown how problematic family relationships give rise to one or more personality and leadership dysfunctions. Childhood and adolescence experiences, especially when unacknowledged, form what they call the 'dark side' of Christian leadership. It is '... an over-compensation for needs that have not been met in our lives and develops as we attempt to repay the existential debts of varying degrees that we have taken on' (McIntosh & Rima 1997:63). Several types of leaders are described by the authors - including compulsive (perfectionist, workaholic), narcissistic (self-absorbed and ambitious), paranoid (insecure, fearful and suspicious), co-dependent (those who find it difficult to say 'no' and who seek to cover up problems) and passive-aggressive (procrastinators who are stubborn and intentionally inefficient) (McIntosh & Rima 1997:85-140). Students need to become aware of and admit the effect their own backgrounds have had on the shaping of their ministerial leadership profiles.
We have seen that students who were ignored, unfairly criticised or even abused as children may find it difficult to trust others and to form close relationships. This could affect their relationships with other students, the staff and the institution as a whole.
The cultures, in which students have grown up, will influence what they value. For example, some students may value justice and moral principles more highly whilst others value love and relationships more highly (Kretzschmar & Schubert 2009:336). Similarly, the ways students from different cultures communicate, understand leadership and view planning, punctuality, decision-making and consensus may differ widely. If students are made aware of and evaluate these differing cultural values, carefully considered Christian values, appropriate to specific needs or tasks, can be identified and conflict avoided.
In South Africa, a highly emotional and contested issue is the relationship people have to the land. This is because of the expropriation of land from Africans over many centuries and different views regarding the ownership and use of the land. In addition, high levels of urbanisation amongst all groups have resulted in a degree of alienation from nature, a lack of understanding how food security is to be ensured and a lack of knowledge of matters environmental.
Some means to encourage the development of good relationships
As noted earlier, in 2 Peter 1:5-8 we find an important combination of the role of knowledge, character and relationships. Beginning with faith, each successive virtue nurtures the following one: goodness, knowledge, self-control, endurance, godliness, mutual (brotherly) affection and love.
Furthermore, an attitude of personal honesty and openness towards God and others is required if good relationships are to be formed. By responding to the needs of people in different contexts, students develop a sense of responsibility. Accountability is developed by acting in a transparent manner and being answerable to others. By acquiring conflict resolution skills, students can learn to solve conflicts, be peace-makers, and enable people to work together to solve community problems, such as crime, unemployment and domestic violence.
Moreover, through a process of religious socialisation (Van Niekerk 2009:108-111) individuals and groups come to accept the moral assumptions and expected behaviour of members of the church. [I]t is through the gathered life of the community that people are drawn out of the solitude of study and prayer into communion and relatedness' (Lamoureux 1999:144).
As noted earlier, students need to participate in and lead worship in the college chapel or their home church so that they learn to worship together and devise good liturgies.
The use of art (e.g. paintings, craftwork and sculpture), music, poetry and drama can evoke an emotional response to God and encourage shared experiences. In addition, small groups need to be formed to encourage the development of mutual support and accountability through Bible study, sharing and prayer. The spiritual disciplines of confession and guidance (Foster 1978:125-137, 150-162) can also facilitate the formation of moral relationships.
Senior students or staff can mentor new students for a period of time so that students can learn to cross the race, gender and class lines that divide communities in South Africa. Interaction with other ministerial students, especially from a different context, can prevent the promotion of narrow group interests and ideologies and promote a sense of human solidarity with others. Students need other people to expose their 'blind sides' and open their eyes to the experience of others.
Involvement within a college, church or university setting, or with groups in civil society that promote environmental projects, can expand the students' awareness of their relationship with the physical world in which we live. Involvement in projects that, for example, prevent pollution, clean up rivers, or care for animals will promote a sense of belonging to the earth and responsibility for all its creatures.
Doing what is right
What are the goals of right action?
Attention has already been given to what can be done by students in the areas of knowing, being and relating. However, personal moral agency grows not only through study, but also through moral action (Groome 1980; Kretzschmar 2012:163-167). South African society faces numerous problems, such as unemployment, poverty, violence, homelessness, substance abuse, exploitation and corruption. Students in ministry cannot solve all these problems, but they can be conscientised, inspired and assisted to develop a moral lifestyle. Generosity, justice and compassion are not only personal, but also social moral values.
Obstacles that impede right action
We have seen that avarice, fear, indifference to the needs of others and a lack of love prevent people from resisting social evils and taking action on behalf of others. Poor relational skills and the inability to work together are other obstacles that will need to be overcome.
The family and social backgrounds of ministerial students in South Africa influence what they value and the nature of their action - or lack of action - in the world. The socio-economic circumstances of students can both impede or encourage their formation. For example, students from prosperous families may be generous and seek to work alongside those who are poor, or they may ignore the plight of the poor. Students from poverty-stricken areas have personal experience of the needs of the poor that can motivate them to make a difference. Equally, a desire to escape poverty and the stress of debt and other financial concerns may impede their willingness to address the needs of the poor during and after their studies.
A fear of failure can result in students being passive and inactive or they may be willing to act on behalf of others, but lack the confidence or necessary skills. The practical competencies or skills required of ministers cannot be discussed here, but are important for their future ministries. Confidence and skill develop when students take on tasks, receive fair and encouraging feedback, and continue to grow through repeated moral action.
Some means that can overcome inaction or wrong action
In order to counteract despair, the lack of love and indifference, social action and projects, both within the college and in local churches or communities, are means by which personal moral agency, moral courage, commitment and action can be developed. Such projects include literacy classes, support for fellow students, computer studies, care for pets, farm and wild animals, small-scale vegetable farming, HIV prevention and care, and involvement with centres that care for women and children who have been abused. Also, by working together with those business leaders, politicians and civil servants, who are dedicated followers of Christ, students can promote small business development, a Christian work ethic and clean governance.
Finally, the practise of the spiritual disciplines of simplicity (avoiding excess and consumerism and being willing to share knowledge, resources and skills with others) and service (being willing to attend to the needs of others and the created world), are extremely important in nurturing moral action (Foster 1978:69-83, 110-122).
This article has discussed the nature and importance of moral formation. A model has been presented that has, as its core, God's grace and human volition, because moral formation cannot be separated from spiritual formation. For Christians, moral formation is motivated by ongoing encounter with God and the progressive redemption of the human will. Four areas of moral formation were discussed, namely intellectual development, character formation, moral relationships and moral action. Within each of these four areas, several goals, obstacles and means or methods of moral formation were presented.
The fruits of moral formation are seen in the growth of ethical thinking, personal integrity and just and caring relationships with others within the college and at home. Moral actions, such as acts of kindness and generosity, working for justice for oppressed groups, protecting vulnerable animals, visiting the old and sick, rescuing orphans and exposing short-sighted economic development that destroys the environment upon which we all depend, are other examples of moral formation. Moving by God's grace and human volition towards the goal of moral excellence along the path of moral formation is a multi-faceted and challenging journey, but infinitely preferable to moral failure and disgrace.
Competing interests
The author declares that she has no financial or personal relationship(s) that may have inappropriately influenced her in writing this article.
Amanze, J.N., 2009, 'Paradigm shift in theological education in southern and central Africa and its relevance to ministerial formation', International Review of Mission 98(1), 120-131. http://dx.doi.org/10.1111/j.1758-6631.2009.00010.x [ Links ]
Archbishops' Council, 2001, Mind the gap: Integrated continuing ministerial education for the Church's ministers, Church House Publishing, London. [ Links ]
Archbishops' Council, 2003, Formation for ministry within a learning church (The Hind report), Church House Publishing, London. [ Links ]
Billy, D.J. & Orsuto, D.L. (eds.), 1996, Spirituality & morality: Integrating prayer & action, Paulist Press, New York. [ Links ]
Callahan, S., 1991, In good conscience: Reason and emotion in moral decision making, HarperCollins, New York. [ Links ]
Childress, J.F. & Macquarrie, J. (eds.), 1986, A new dictionary of Christian ethics, SCM, London. [ Links ]
Conradie, E.M., 1997, 'An ABC in theological education?', Nederduitse Gereformeerde Teologiese Tydskrif 38(4), 349-361. [ Links ]
Ellsberg, R., 1997, All saints: Daily reflections on saints, prophets, and witnesses for our time, Crossroad, New York. [ Links ]
Enneagram Institute, viewed 05 March 2014, from http://www.enneagraminstitute.com/store/comersus_listCategoriesAndProducts.asp?idCategory=3 [ Links ]
Foster, R., 1978, Celebration of discipline: The path to spiritual growth, Hodder & Stoughton, London. [ Links ]
Gilligan, M., 1997, 'Does what is taught at Bossey equal what is learned?', Theological Education, suppl. ser. 34, 39-46. [ Links ]
Graham, S.L., 2002, 'Theological education on the web: A case study in formation for ministry', Teaching Theology and Religion 5(4), 227-235. http://dx.doi.org/10.1111/1467-9647.00142 [ Links ]
Groome, T.H., 1980, Christian religious education: Sharing our story and vision, Harper & Row, New York. [ Links ]
Hall, T., 1997, 'The personal functioning of pastors: A review of empirical research with implications for the care of pastors', Journal of Psychology and Theology 25, 240-253. [ Links ]
Hauerwas, S., 1981, A community of character: Towards and constructive Christian ethic, Notre Dame University, Notre Dame. [ Links ]
Kretzschmar, L., 2004, 'The importance of moral and spiritual formation in 21st century Africa', in E. Conradie (ed.), African Christian Theologies in transformation, pp. 86-110, Stellenbosch, EFSA (Ecumenical Foundation of South Africa). [ Links ]
Kretzschmar, L., 2007, 'The formation of moral leaders in South Africa: A Christian-ethical analysis of some essential elements', Journal of Theology for Southern Africa 128, 18-36. [ Links ]
Kretzschmar, L. & Schubert, R.I., 2009, 'Towards genuine partnerships: A dialogue between Western and Tanzanian Christian leaders', Scriptura 101, 326-340. [ Links ]
Kretzschmar, L., 2011, 'Can morality be taught? A reflection on teaching Theological Ethics at a tertiary level in the Unisa Open and Distance Learning model', Journal of Theology for Southern Africa 141, 61-80. [ Links ]
Kretzschmar, L., 2012, 'The Christian formation of South African believers for engagement with State and society', in W. Bentley & D.A. Forster (eds.), Between capital and cathedral: Essays on Church-State relationships, pp. 131-163, Research Institute for Theology and Religion, University of South Africa, Pretoria. [ Links ]
Kumalo, S. & Richardson, N., 2010, 'Seth Mokitimi and education for ministry: What's in a name?', Missionalia 38 (2), 259-274. [ Links ]
Lamoureux, P., 1999, 'An integrated approach to theological education', Theological Education 36(1), 141-156. [ Links ]
Marshall, J., 2009, 'Formative practices: Intent, structure, and content', Reflective Practice: Formation and Supervision in Ministry 29, 56-73. [ Links ]
Mclntosh, G.L. & Rima, S.D., 1997, Overcoming the dark side of leadership: The paradox of personal dysfunction, Baker Books, Grand Rapids. [ Links ]
Mugambi, J.N.K. & Nasimiyu-Wasike, A. (eds.), 1999, Moral and ethical issues in African Christianity, Acton, Nairobi. [ Links ]
Myers, I.B. & Myers, P.B., 1995, Gifts differing: Understanding personality type, Davies-Black Publishing, Mountain View, CA. [ Links ]
Naidoo, M., 2005, 'An Investigation into spiritual formation programmes at selected theological institutions in Kwa-Zulu Natal', Unpublished DTh in Practical Theology, University of Zululand. [ Links ]
Naidoo, M., 2008, 'The call for spiritual formation in Protestant theological institutions in South Africa', Acta Theologica, suppl. ser. 11, 129-142. [ Links ]
Naidoo, M., 2011, 'An empirical study on spiritual formation at theological training institutions in South Africa', Religion and Theology 18 (4), 118-146. http://dx.doi.org/10.1163/157430111X613692 [ Links ]
Naidoo, M., 2012a, Between the real and the ideal: ministerial formation in South African churches, Unisa, Pretoria. [ Links ]
Naidoo, M., 2012b, 'Ministerial formation of theological students through distance education', HTS Theological Studies 68, 1-8. [ Links ]
Naidoo, M., 2013, 'Persistent issues impacting on the training of ministers in the South African context', Scriptura 112 (1), 1-16. http://dx.doi.org/10.7833/112-0-57 [ Links ]
O'Keefe, M., 1995, Becoming good, becoming holy: On the relationships of Christian ethics and spirituality, Paulist Press, New York. [ Links ]
Ogletree, T.W., 2005, 'Agents and moral formation', in W. Schweiker (ed.), The Blackwell companion to religious ethics, pp. 36-44, Blackwell Publishing, Oxford. [ Links ]
Oliver, E., 2013, 'Teaching Open Distance Learning undergraduates in theology to become effective change agents', Verbum et Ecclesia 34 (1), 1-7. http://dx.doi.org/10.4102/ve.v34i1.845 [ Links ]
Overend, P., 2007, 'Education or formation: The issue of personhood in learning for ministry', Journal of Adult Theological Education 4 (2), 133-148. http://dx.doi.org/10.1558/jate2007v4i2.133 [ Links ]
Pastores Dabo Vobis (1992), viewed 24 June 2014, from http://www.vatican.va/holy_father/john_paul_ii/apost_exhortations/documents/hf_'-ii_exh_25031992_pastores-dabo-vobis_en.html [ Links ]
Phiri, I.A. & Werner, D., 2013, Handbook of Theological Education in Africa, Cluster Press, Pietermaritzburg. [ Links ]
Richardson, N., 2007. 'Ministerial training and theological education in the Methodist Church of South Africa: The road ahead', Missionalia 35(2), 131-152. [ Links ]
Spohn, W., 2004, 'Conscience and Moral Development', in C.E. Curran (ed.), Conscience, pp. 130-150, Paulist Press, New York. [ Links ]
Trull, J.E. & Carter, J.E., 2004, Ministerial ethics: Moral formation for Church leaders, 2nd edn., Baker Academic, Grand Rapids. [ Links ]
Van der Ven, J.A., 1998, Formation of the moral self, Eerdmans, Grand Rapids. [ Links ]
Van der Water, D., 2005, 'Transforming theological education and ministerial formation', International Review of Mission 94 (373), 203-211. http://dx.doi.org/10.1111/j.1758-6631.2005.tb00495.x [ Links ]
Van Niekerk, A., 2009, 'How are good people formed? In conversation with Johannes A. Van der Ven', in L. Kretzschmar, W. Bentley & A. van Niekerk (eds.), What is a good life? An introduction to Christian Ethics in 21st century Africa, pp. 101-129, AcadSA, Kempton Park. [ Links ]
Vest, N., 2000, Desiring life: Benedict on wisdom and the good life, Cowley, Boston. [ Links ]
White, R., 2006, 'Promoting spiritual formation in distance education', Christian education Journal 3(2), 303-315. [ Links ]
Willard, D., 1988, The spirit of the disciplines: understanding how God changes lives, Hodder & Stoughton, London. [ Links ]
Zuck, R.B., 1998, Teaching as Paul taught, Baker books, Grand Rapids. [ Links ]
Louise Kretzschmar
PO Box 392
Pretoria 0003
South Africa
Email: email@example.com
Received: 24 June 2014
Accepted: 23 Oct. 2014
Published: 17 Mar. 2015
1.Even though some churches do not ordain women, many others now do, hence I use inclusive language in this article.
2.See Kretzschmar (2007; 2004) for a discussion of the academic debate regarding moral formation, including the views of Kohlberg, Gilligan, Fowler, Spohn and Van Der Ven.
3.Unless otherwise stated, I use the New Revised Standard Version for biblical quotations.
4.Oliver (2013:6) advocates the use of the R2D2 multifaceted teaching method that incorporates Reading, Reflecting, Displaying (using visual and other sensory means) and Doing. This creative approach, also suitable to distance learning, provides stimulation for students and engages them in creative learning and encourages the application of theological learning to their attitudes and behaviour.
5.Overend (2007:141) notes the focus on formation in theological education in the United Kingdom in two reports of the Archbishops' Council (2001; 2003).
6.The title is based on Jeremiah 3:15 'I will give you shepherds after my own heart.'
7.Graham (2002) argues that Paul practiced a type of 'distance' learning in the early church.
8.Ethical issues include sexual and family ethics, feminist or womanist ethics, social, political, economic and environmental ethics.
9.See Aquinas Summa Theologiae I-II.84.3-4.
10.Lectio Divina includes the four steps of reading, meditation, prayer and contemplation.
11.Also available as a free e-book at https://www.cpp.com/pdfs/7270.pdf, viewed 05 March 2014.


text:
Contributors: loginizer
Tags: access, admin, Loginizer, login, logs, ban ip, failed login, ip, whitelist ip, blacklist ip, failed attempts, lockouts, hack, authentication, login, security, rename login url, rename login, rename wp-admin, secure wp-admin, rename admin url, secure admin
Requires at least: 3.0
Tested up to: 5.3.0
Requires PHP: 5.2.4
Stable tag: 1.4.3
License: GPLv3 or later
License URI: http://www.gnu.org/licenses/gpl.html
Loginizer is a WordPress security plugin which helps you fight against bruteforce attacks.
== Description ==
Loginizer is a WordPress plugin which helps you fight against bruteforce attack by blocking login for the IP after it reaches maximum retries allowed. You can blacklist or whitelist IPs for login using Loginizer. You can use various other features like Two Factor Auth, reCAPTCHA, PasswordLess Login, etc. to improve security of your website.
Loginizer is actively used by more than 800000+ WordPress websites.
You can find our official documentation at https://loginizer.com/docs and our Frequently Asked Questions on our support portal at https://loginizer.com/members. We are also active in our community support forums on wordpress.org if you are one of our free users. Our Premium Support Ticket System is at https://loginizer.com/members
= Get Support and Pro Features =
Get professional support from our experts and pro features to take your site's security to the next level with Loginizer-Security.
Pro Features :
* MD5 Checksum - of Core WordPress Files. The admin can check and ignore files as well.
* PasswordLess Login - At the time of Login, the username / email address will be asked and an email will be sent to the email address of that account with a temporary link to login.
* Two Factor Auth via Email - On login, an email will be sent to the email address of that account with a temporary 6 digit code to complete the login.
* Two Factor Auth via App - The user can configure the account with a 2FA App like Google Authenticator, Authy, etc.
* Login Challenge Question - The user can setup a Challenge Question and Answer as an additional security layer. After Login, the user will need to answer the question to complete the login.
* reCAPTCHA - Google's reCAPTCHA can be configured for the Login screen, Comments Section, Registration Form, etc. to prevent automated brute force attacks. Supports WooCommerce as well.
* Rename Login Page - The Admin can rename the login URL (slug) to something different from wp-login.php to prevent automated brute force attacks.
* Rename WP-Admin URL - The Admin area in WordPress is accessed via wp-admin. With loginizer you can change it to anything e.g. site-admin
* Rename Login with Secrecy - If set, then all Login URL's will still point to wp-login.php and users will have to access the New Login Slug by typing it in the browser.
* Disable XML-RPC - An option to simply disable XML-RPC in WordPress. Most of the WordPress users don't need XML-RPC and can disable it to prevent automated brute force attacks.
* Rename XML-RPC - The Admin can rename the XML-RPC to something different from xmlrpc.php to prevent automated brute force attacks.
* Username Auto Blacklist - Attackers generally use common usernames like admin, administrator, or variations of your domain name / business name. You can specify such username here and Loginizer will auto-blacklist the IP Address(s) of clients who try to use such username(s).
* New Registration Domain Blacklist - If you would like to ban new registrations from a particular domain, you can use this utility to do so.
* Change the Admin Username - The Admin can rename the admin username to something more difficult.
* Auto Blacklist IPs - IPs will be auto blacklisted, if certain usernames saved by the Admin are used to login by malicious bots / users.
* Disable Pingbacks - Simple way to disable PingBacks.
Features in Loginizer include:
* Blocks IP after maximum retries allowed
* Extended Lockout after maximum lockouts allowed
* Email notification to admin after max lockouts
* Blacklist IP/IP range
* Whitelist IP/IP range
* Check logs of failed attempts
* Create IP ranges
* Delete IP ranges
* Licensed under GNU GPL version 3
* Safe & Secure
== Installation ==
Upload the Loginizer plugin to your blog, Activate it.
That's it. You're done!
== Screenshots ==
1. Login Failed Error message
2. Loginizer Dashboard page
3. Loginizer Brute Force Settings page
== Changelog ==
= 1.4.3 =
* [Task] Tested up to: WordPress 5.3.0
= 1.4.2 =
* [Task] Tested up to: WordPress 5.2.0
= 1.4.1 =
* [Task] Tested up to: WordPress 5.0.2
= 1.4.0 =
* [Feature] Made Loginizer BuddyPress compatible.
* [Bug Fix] There is an XSS bug introduced in version 1.3.8. This is fixed. Please upgrade ASAP.
= 1.3.9 =
* [Feature] Added an option to Enable / Disable Brute Force checks.
* [Feature] Added the feature to log the URL of the page from which the brute force attempt is being made.
= 1.3.8 =
* [Feature] Added an option to Delete the entire Blacklist / Whitelist IP Ranges.
* [Feature] Custom IP Header added as an option for detecting the IP as per the Proxy settings of a server.
* [Bug Fix] In WooCommerce the number of login retries left was not being shown. This is fixed.
= 1.3.7 =
* [Bug Fix] Blacklist and Whitelist IPs were not being deleted. This is fixed.
= 1.3.6 =
* [Feature] Pagination added to the Blacklist and Whitelist IPs
* [Bug Fix] SQL Injection fix for X-Forwarded-For. This is fixed. Vulnerability was found by Jonas Lejon of WPScans.com
* [Bug Fix] There was a missing referrer check in Blacklist and Whitelist IP Wizard. This is fixed.
= 1.3.5 =
* [Feature] Added a wizard for admins to set their own language strings for Brute Force messages
* [Bug Fix] Twitter box shown in Loginizer was not accessed over HTTPS.
= 1.3.4 =
* [Bug Fix] Fixed the BigInteger Class for PHP 7 compatibility.
= 1.3.3 =
* [Feature] IPv6 support has been added.
* [Feature] The last attempted username will now be shown in the Login Logs.
* [Bug Fix] The documentation in the plugin was pointing to a wrong link. This is now fixed.
= 1.3.2 =
* [Feature] Added option to choose between REMOTE_ADDR, HTTP_CLIENT_IP and HTTP_X_FORWARDED for websites behind a proxy
* [Task] The news.js will now be loaded from HTTPS servers
= 1.3.1 =
* [Feature] The Login attempt logs will now be shown as per the last attempt TIME and in Descending Order
* [Feature] Added an option to Reset the Login attempts for all or specific IPs
= 1.3.0 =
* [Feature] Added pagination in the Brute Force Logs Wizard
* [Bug Fix] Disabling and Re-Enabling Loginizer caused an SQL error
= 1.2.0 =
* [Task] The brute force logs will now be sorted as per the time of failed login attemps
* [Bug Fix] Dashboard showed wrong permissions if wp-content path had been changed
* [Bug Fix] Added Directory path to include files which caused issues with some plugins
= 1.1.1 =
* [Bug Fix] Added ABSPATH instead of get_home_path()
= 1.1.0 =
* [Feature] New Dashboard
* [Feature] System Information added in the new Dashboard
* [Feature] File Permissions added in the new Dashboard
* [Feature] New UI
* [Bug Fix] Fixed bug to add IP Range from 0.0.0.1 - 255.255.255.255
* [Bug Fix] Removed /e from preg_replace causing warnings in PHP
= 1.0.2 =
* Fixed Extended Lockout bug
* Fixed Lockout bug
* Handle login attempts via XML-RPC
= 1.0.1 =
* Database structure changes to make the plugin work faster
* Minor fixes
= 1.0 =
* Blocks IP after maximum retries allowed
* Extended Lockout after maximum lockouts allowed
* Email notification to admin after max lockouts
* Blacklist IP/IP range
* Whitelist IP/IP range
* Check logs of failed attempts
* Create IP ranges
* Delete IP ranges
* Licensed under GNU GPL version 3
* Safe & Secure
Loginizer is a WordPress plugin which helps you fight against bruteforce attack by blocking login for the IP after it reaches maximum retries allowed.View Cart
This simple plugin permanently redirects all 404's to the main blog URL.
Add an SVG image captcha and honeypot to your contact form 7 form.
A light-weight plugin which will remove the advertisement HTML comments co...
Let we say that you have been told to add some custom code (HTML, JavaScrip...
WordPress, Github, Docker, Jenkins, and Watchtower. We will need to use the...
One method used by WordPress hackers is mass login attempts, learn how you ...
Advanced SEO can get very technical, however there are a few fundamentals y...


text:
BOSTON (AP) - A judge is set to hear arguments on reputed Boston gangster James 'Whitey' Bulger's claim that he was given immunity to commit crimes while he was an FBI informant.
Bulger, the former leader of the Winter Hill Gang, is awaiting trial in a sweeping racketeering indictment accusing him of participating in 19 murders. He claims a federal prosecutor gave him immunity for his crimes while he was providing the FBI information on local leaders of the Mafia, his gang's main rivals.
Bulger's lawyers want to use his immunity claim as a defense at his trial. Bulger contends former federal prosecutor Jeremiah O'Sullivan, who led the New England Organized Crime Strike Force, gave him immunity while he was an FBI informant in the 1970s and `80s. O'Sullivan, who died in 2009, denied ever making an immunity deal with Bulger during his testimony before Congress in 2002.
Federal prosecutors have called Bulger's claim 'absurd' and have asked U.S. District Judge Richard Stearns to decide the issue before trial.
Stearns has scheduled a hearing Wednesday.
Bulger, 83, fled Boston in 1994 and was one of the FBI's most wanted fugitives until his capture in Santa Monica, Calif., in 2011. Bulger's trial is scheduled to begin June 6 in U.S. District Court.


text:
As we live in a age of austerity with the continental countries of Europe facing unprecedented EU challenges, such as escalating inflation rates, higher VAT and with the general impact of the credit crunch and import costs, future tourists are starting to look carefully which destination offers the best value for summer 2013 or a winter break.
Here below is the updated list of Europe's 10 cheapest major cities to visit.
The greatest surprise on the list is London, which due to the fact it is outside the EU prices are relatively falling enabling it to reach Europe's bargain hotspot top 10 for the first time in 5 years. This is good news for Olympic Games visitors, however we must balance this information with the recent increase in exchange between the euro and the Pound Sterling, making it more expensive to buy GB Pounds now than in the last 5 years or so.
It's interesting to see that London is sixth on the list and the Norwegian capital Oslo last.
10 Cheapest European Cities:
- Warsaw, Poland
- Prague, Czech Republic
- Budapest, Hungary
- Vilnius, Lithuania
- Brussels, Belgium
- London, England
- Berlin, Germany
- Lisbon, Portugal
- Dublin, Ireland
- Madrid, Spain


text:
Virtual TimeClock Server 19.1
Virtual TimeClock time and attendance software is full featured and powerful, yet easy to manage and use.
Designed for the busy owner or manager without a lot of technical expertise, our time clock software can be up and running in a few minutes. Take advantage of powerful auto discovery networking that makes it really simple to set up time clocks on multiple computers on your network. If you have multiple business locations or do payroll remotely, Virtual TimeClock allows you to track employee hours and overtime as well as print time sheets and timecard reports from anywhere you have an Internet connection. Payroll integration with leading payroll providers like ADP, Paychex, and QuickBooks makes it easy to go from time clock to paycheck in a few simple steps. If you're looking for a simple computer time tracking system to control payroll costs for a few employees or the power to easily manage time and attendance for hundreds of workers at multiple locations, Virtual TimeClock Network Edition is perfect for your business.


text:
When I got my first Android phone a little over three years ago, one of my favorite things was to browse the Android Market and watch which apps were being pushed to the Android Market. Developers soon began to exploit the Just In section of the Android Market with fake updates to get their app to the top of the list, so Google eventually removed that feature.
Now when I want to see what's new in the Android Market, I turn to AppAware. I've covered the app before and it's been around for a couple years, but they just relaunched a couple months ago with a completely overhauled version that turned the service into a social network for app discovery.
The developers are awesome guys (you might have noticed they power our app stats widgets around the site), and they constantly update AppAware with exciting new features. Filters allow you to browse apps by category and drill down into your friends apps, location, trending, popular, and yes they even have a Just In tab now.
I've found that one of the best ways to discover useful apps is to look at what people are actually updating, and not focus on which apps have the most installs. This shows me which apps have active support from their developers and sometimes reminds me of an old app that I might have removed long ago.
The following is a Top 10 list of apps which were updated in the last seven days and received the most updates during that time period on AppAware. I hope you enjoy this weekly feature and discover some apps that you might find useful.
WhatsApp Messenger – Version 2.7.3581
WhatsApp Messenger is a smartphone messenger available for Android, BlackBerry, iPhone, Windows Phone and Nokia phones. It allows you to say goodbye to SMS and provides a bunch of new features like group messaging. I have never used the app, but it currently has over 10 million installs in the Android Market with an average review score of 4.6.
What's in this version:
- Critical bug fix for Samsung devices that would "lose" their registration
- Notification coloring bug fix for Ice Cream Sandwich devices.
Go Launcher EX – Version 2.78
If you hate the custom skin that came with you Android phone then Go Launcher EX is a must install. There are many home replacement apps out there, but Go Launcher has always been one of my favorites. It has a ton of support from the Go Dev Team and there are an endless number of themes available. Go Launcher also has over 10 million downloads with an average review score of 4.7.
What's in this version:
- (New) Click on search button to enter app search in app drawer (also available by long pressing menu button)
- (Improve) Operation experience and UI details of app search
- (Improve) Home screen grids when moving icons and widgets
- (Fix) Blur error after custom the color of app label
- (Fix) No content error when enter the GO widget list
AppAware – Version 3.0.9
I've already praised AppAware above, so I suggest you just go install the app and try it out. The new version only has between 10-50k installs, but I see it reaching into the millions in the coming months. This is the ultimate app for people who love apps.
What's in this version:
- Added Avatar Picks: curated lists of Android apps you should not miss!
- Added the possibility to post comments also on Facebook
- Faster download of images and screenshots
- Bug fixes
Official eBay – Version 22.214.171.124
I haven't used eBay in years, but I know a ton of people who still check it every week, including my dad. The official app is a great way to manage your account and surf for the latest deals. It currently has over 10 million installs with an average review score of 4.2.
What's in this version:
- Remembers the eBay site you selected, even after you sign out
- Fixes to address application errors reported in the Android market logs
- Other bug fixes and stability improvements
Shazam – Version Varies with Device
Shazam is pure magic and one of my all time favorite Android apps. It instantly identifies music and now TV commercials and then provides more information about them. I'm constantly surprised by the new features that get thrown into it with each update. They recently added the ability to display lyrics in-sync with the music, which is a feature I love. Shazam has over 10 million installs with an average review score of 4.5.
What's in this version:
- Speed improvements: we've given our App an extra adrenaline shot so you can identify audio even faster!
- Bug fixes
Tiny Flashlight + LED – Version Varies with Device
Tiny Flashlight is always my flashlight app of choice when I move to a new device. It's the first to support many new devices and is constantly updated. The latest version improves stability and adds a share option.
What's in this version:
- Minor update – improved stability and optimized internal structures
- Option to share Tiny Flashlight with your friends (Facebook, Twitter, Google+, E-Mail)
ROM Manager – Version 220.127.116.11
Just as the Market description says, ROM Manager is a must have app for any root user. It allows you to make complete backups of your device, flash your recovery image, install ROMs over the air, and a ton more features. They recently passed 3 million installs and have an average review score of 4.7.
What's in this version:
- Fix bug on Rezound and other HTC phones where external sd couldn't be detected
TuneIn Radio – Version 5.4
Pandora is my personal choice for streaming music, but TuneIn Radio has gained popularity quickly. TuneIn offers over 50,000 local and global stations and 1.2 million on-demand programs. An update to the previous version 5.3 added a Car Mode, which lets you listen to your favorite music, sports and news simply by speaking a command into your Android phone or tablet.
What's in this version:
- Swipe right and left to easily access presets, recommended stations and options
- Options to auto-restart your last played station and prevent auto lock
- Improved car mode experience
- Bug fixes
- Fixed crashes
Google+ – Version Varies with Device
Most of our audience is familiar with the Google+ app, that has been adding features at a crazy pace. The latest update improved performance, added a What's Hot section, let's users who +1′d content, and added several other enhancements. Make sure you grab this update if you have not installed it yet.
What's in this version:
- Massive performance improvements across the app
- What's Hot!
- View who +1′d a post or comment
- Stream posts shortened to fit more per scroll
- Infinite photos feed in 'From your circles'
- Stream no longer jumps to the top for an automatic refresh
TripAdvisor – Version 2.0
TripAdvisor is an app and service that I have never used, but over 1 million people have it currently installed and gave it an average review score of 4.5. Their tagline is "Plan and have your perfect trip with TripAdvisor." They also supply a number of city guide apps for some of the largest tourist destinations. The latest version 2.0 added a new layout for tablets. I like to travel, so I'm downloading this to my own tablet right now.
What's in this version:
- New design for Android tablets
« TELUS launching 4G LTE in 14 Canadian markets tomorrow Google responds to Google Wallet hacking claim, points out the obvious »


text:
Objects in the shade of Asparagus
The closest color to #8ca580 in the Crayola® color palette is
Asparagus which has the hex code of #87a96b.
Perhaps you'd like to see the intersection between this color and CSS3 or CSS4 palettes?
Alas, there are no images to show you right now.


text:
All the boys from One Direction are taking a couple...
Their Green Girl151501
- by RowLourd
- Rating:
- Published: 25 Sep 2016
- Updated: 25 Sep 2016
- Status: In Progress
Hermione was sorted into Gryffindor but was never friends with Harry Potter and Ron Weasley. She was welcomed among the young Slytherin first years, her bloodtype left a secret. Her friendship with Draco Malfoy and the rest of Slytherin house causes much trouble during her years at Hogwarts. But a fight with Draco changes everything. How will this change the Wizarding World and the Golden Trio?
Join MovellasFind out what all the buzz is about. Join now to start sharing your creativity and passion
Loading ...


text:
Radiation therapy uses high-energy radiation to kill cancer cells. External beam radiation therapy uses radiation delivered from outside the body that is focused on the cancer. Radiation therapy is sometimes used as the main treatment for kidney cancer for patients whose general health is too poor to undergo surgery. Radiation therapy can also be used to temporarily palliate or ease symptoms of kidney cancer such as pain, bleeding or problems caused by metastasis. Unfortunately, renal cell cancer is not very sensitive to radiation and while the growth of cancer can be slowed, it cannot be entirely eliminated.
Currently, the use of radiation therapy before or after removing the cancer is not routinely recommended because clinical studies have not shown any improvement in patient outcomes.
Side effects of radiation therapy may include mild skin changes (similar to sunburn), nausea, diarrhea, or tiredness. Often these go away after a short time. Chest radiation therapy may cause lung damage and lead to difficulty breathing and shortness of breath. Side effects of brain radiation therapy usually become most serious one or two years after treatment and can include headache and difficulty thinking.
Copyright © 2017 Omni Health Media. All Rights Reserved.


text:
Discover for free which first names would suit you or your baby !
Meaning of name Honza
Etymology : Czech form of HANS
Saint :
Origin : Czech
Rate this first name :
Gender : boy
Country :
Numbers :
Meaning of those numbers?
Share this page :
Who is he?
Enigmatic, elusive, reserved, shy, wary and secretive, Honza is quite a nervous character, even though he appears more or less phlegmatic. His existential anxiety contributes to making him doubt in himself and his capacities. He often hides behind a detached attitude and an ironic smile, supressing his sensitive nature. A solitary sort, he is naturally introverted and inclined to soul searching. Cerebral and intellectual, he could experience two totally antagonistic frames of mind due to his karmic 7. Either he is sceptical, Cartesian and scientific, virulently opposed to all that cannot be explained rationally... Or mystical, intuitive - clairvoyant even, interested in the social sciences or parapsychology, thereby living in harmony with the vibrations of his master number 11, idealist, altruistic, utopian and wise (especially if he was born on the 11th or 29th, in November, or if he has a life Path Number of 11). His active number 25 makes him deviate from conformism, multiply his experiences and explore occultism and it could be a long time before he finds his true path. He must be careful not to allow a certain fanaticism to tarnish his ideologies... His wild imagination combined with his acute intuition could endow him with great flair and genius. He could however, have difficulty concretizing his aspirations which are sometimes quite out of reach. This is why it is possible that this sensitive and vulnerable individual could experience periods of depression, especially if he lives his master number 11 an octave below, at the level of the number 2. As a child, Honza is already curious and highly inquisitive, a master in the art of posing the most preposterous questions; unless he decides to seek the answers to his inquiries in books and daydreams, somewhat withdrawn from the world... He isn´t particularly expressive, but don´t assume that demonstrations of affection leave him cold, it´s just that they make him feel embarrassed due to his modest nature.
What does he like?
Honza values his freedom above all else, deals expertly with change and is inclined to introspection. He is loves to travel, as much in his imagination as in the real world. He is also fascinated by everything that is magical, weird or wonderful. Emotionally, he could seem a little out of reach because he isn´t particularly demonstrative. Marriage, in the traditional sense makes him uneasy because it represents the renunciation of his freedom. He needs to learn to surpass his rather solitary character if he wants to be truly happy, although he could remain single for long periods at a time.
Get your free Personality test card now !!
What does he do?
If he lives this first name to the letter, he will choose a career in line with his karmic numbers (7 and 2/11 ), that is to say, in relation to the social sciences (psychology, astrology, numerology, graphology, religion, education, sociology, ethnology...), but he could equally find satisfaction in one of the scientific professions, a technical specialization; occupations in connection with travel, sales, advertising or fashion (especially if he has a life Path Number of 5 or 9, or if he was born on the 5th 9th, 14th, 18th, 23rd or 27th day of the month; in May or September).
Discover others boys first names : Ho Hob Hoch
*To note: :
It sometimes happens that two different first names have the same meaning. This has nothing surprising: both first names have the same figures of numerology. It is as in astrology: two persons belonging to the same sign present the same characteristic...
Names compatibility
Test the compatibility of your names to know if your love relation is lucky to succeed. Friendship, love or passion?
Discover fast what waits for you...
Verify now if your names are compatible!
The last comments about "Honza "
Post your comment
Your Name Horoscope !
Thanks to the numerology, we propose you daily a horoscope personalized for your first name. Love, money , Shape: discover what waits for you for today. In Bonus every day find your daily lucky figure .. Horoscope of the first names
Love :Couples: The complicity between the two of you will be reinforced. Singles: An admirer will make themselves known.
Money :You are trying to decide whether or not to make a property investment. Take your time.
Health:You won't see any results without some effort Honza .
Your Lucky number : 80


text:
The Controls menu allows you to set preferences for different parts of the game. The drop-down menu has several rows of options, and a Save button that submits your changes.
Map Size allows you to control the size of the map, and hexes that make it up. Small size is 24x16 pixels per hex, Medium is 32x24 pixels, large is 48x32 pixels and X-Large is 64x48 pixels.
Unit Data Display changes the Hits, Move Stamina and Morale columns to Numeric or Graphic.
Sound Volume allows you to set the sound effects to Off, Low, Medium, High or Full volume.
Animations allows you to turn battle animations Off or On.
Results allows you to turn the on-screen battle results Off or On.
AI Strategy determines how aggressive your own units will be if they are engaged in a battle, and controlled by the game.
Militia AI allows you to set your preference for militia AI Off or On if your city is invaded.
The Save button submits these settings, making the change in the game data. Some pages, for example, Battles, will reload so changes to Map Size or Unit Data Display take effect.
Last Edit 03-07-2010 07:45 PM


text:
Free Mobile Online Games
Fight epic space battles in this free online game! Use your Capital galaxy fighter's weapons, aim at enemy weakspots and beat the other ship with, lasers, blasters and more!
Action Games, Skill
Galactians 2
The aliens are back but this time – with a vengeance! Shoot the aliens as they drop down from the heavens and collect any bonus or useful item they drop to improve your chances! The faster your wipe them out the more bonus points you score. Get a high core and compete with your friends in this addicting and fun space shooter!
Skill, Action Games, Arcade Games


text:
Moderator: Carleas
WendyDarling wrote:Find a way to lengthen session times (indefinitely or 24 hrs.)
WendyDarling wrote:or do as gib suggests...
WendyDarling wrote:unless there's an even better idea?
Peter Kropotkin wrote:I admit this has happened to me more then once...
I find it tends to speed up my process which sometimes
hurts the quality of my posts because I am thinking about being
fast instead of the quality of the post
James S Saint wrote:1) log back in from a different page/tab.
2) "Go Back" from the original page in order to retrieve the post data.
3) copy the original post so as to not lose it (cntl-c).
4) submit again from the original page.
encode_decode wrote:Which browser are you using James?
Carleas wrote:Ideally, no post would ever be lost. I've lost posts and it sucks. But I honestly don't know how to change things to make posts more retrievable. ILP uses out-of-the-box software, and I don't know how to begin to modify it to better cache posts before they are submitted. ILP is overdue for a software update/upgrade, and if that fixes it, much the better.
James S Saint wrote:encode_decode wrote:Which browser are you using James?
I usually use Firefox. I'm sure Chrome allows for the same.
Chakra Superstar wrote:There's also Lazarus, a form recovery add-on that saves as you type, too. You click a small icon in the top right hand corner of an input text/reply box and select which of the saves you want to return to.
The best strategy, however, is to write long posts on another app and constantly save, but Lazarus is good for smaller posts you mess up or when you lose connection. It saved me heaps of times.
Users browsing this forum: No registered users