Thesis (D. Min.)--Erskine Theological Seminary, 2000. / Abstract. Includes bibliographical references (leaves 187-191).

Thesis (D. Min.)--Erskine Theological Seminary, 2000. / Abstract. Includes bibliographical references (leaves 187-191).

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, 2005. / Abstract and vita. Includes bibliographical references (leaves 168-171).

No description available.

Bibliography: pages 330-359. / The essence of this thesis is a critique of the structure and form of the military chaplaincy in South Africa in terms of theological presuppositions that can generally be associated with Karl Barth's understanding of ministry. It focuses on the military chaplaincy of the English-speaking churches of South Africa: the period selected is the past ten years. After surveying the rather scarce literature on the military chaplaincy in South Africa and several Western countries, the author briefly outlines those aspects of the theology of ministry of Karl Barth pertinent to this thesis. In addition, the author explains his own position on war and conscientious objection, which is generally speaking in keeping with what may be referred to as the Barthian perspective on ministry. The author then examines the South African Chaplains' Service. He finds several aspects incompatible with the theology of ministry outlined in Chapter 2: rank, uniform, military appointment of senior staff, command influence of the military over chaplains, the hierarchical structure of the Chaplains' Service, in-house training of chaplains, security clearance and secrecy. He argues that the real test of the freedom of the military chaplaincy is whether chaplains are free to convey the church's message of peace. The author concludes that the English-speaking churches cannot yet be assured of the freedom of their chaplains, and shows that the "complete freedom" to which most of the Permanent Force chaplains lay claim is illusory.

Thesis (Ph. D.)--University of Sydney, 2004. / Title from title screen (viewed 5 May 2008). Submitted in fulfilment of the requirements for the degree of Doctor of Philosophy to the Dept. of Sociology and Social Policy, Faculty of Arts. Degree awarded 2004; thesis submitted 2003. Includes bibliographical references. Also available in print form.

Thesis (D. Min.)--Boston University, 2000. / Abstract. Includes bibliographical references (leaves 170-205).

Thesis (D. Min.)--Boston University, 2000. / Abstract. Includes bibliographical references (leaves 170-205).

Thesis (D. Min.)--Boston University, 2000. / Abstract. Includes bibliographical references (leaves 170-205).

The work of the South African chaplains during the First World War was of an extremely high standard. The postwar military failed to recognise this contribution. In the 1920s and early 1930s the chaplaincy was allocated an inferior position within the military. It was only in 1938 that the first chaplains were appointed in the Permanent Force. During the Second World War the unwillingness of the UDF hierarchy to appoint a single chaplain as the head of a Chaplains' Branch influenced the ministry negatively. Inter-denominational issues were resolved on a basis of consensus amongst Principal Chaplains who were granted very little executive power. The establishment of the SA Corps of Chaplains in 1946 confirmed the permanency of the chaplaincy within the UDF. The appointment of the first Deputy Chaplain General in 1949 did much to ensure effective ministry. The discontinuation of this post in 1954 had a detrimental effect on the chaplaincy. With the establishment of the Department of Physical and Spiritual Welfare in 1966 no clear cut division was made between the responsibility for spiritual (pastoral) care and physical care (social welfare). This anomaly was rectified in 1968 when an independent directorate for the chaplaincy was created and in 1970 when a Chaplain General was appointed. The chaplaincy in South West Africa grew from a single chaplain at Walvis Bay in 1963 to an immense organisation with hundreds of chaplains. In 1980 the SWATF Chaplain Service was formed under command of its own director. The presence of SADF/SWATF chaplains in South West Africa ceased in 1989 with the implementation of UN Resolution 435. The 1990s was a decade of great transition and turmoil for the Chaplain Service. In 1994 the military chaplaincies of the TBVC countries, as well as members from MK and APLA, were integrated into the Chaplain Service. The implementation of the transformation policy of the Department of Defence resulted in the Chaplain Service becoming more representative of the communities it serves. / Theology / D. Th. (Theology)