Thesis (M.T.S.)--Catholic Theological Union, 1982. / Bibliography: leaf 83.

Thesis (D. Min.)--Trinity Lutheran Seminary, 1983. / Includes bibliographical references (leaves 189-190).

Thesis (Th. M.)--Dallas Theological Seminary, 1985. / Includes bibliographical references (leaves 48-49).

Thesis (M. Th.)--Capital Bible Seminary, 1977. / Bibliography: leaves 71-74.

Thesis (Ph.D)--Boston University / 1. Problem.--The problem of this dissertation is to examine the relation of Christian education to pastoral theology, utilizing the function-centered theology of Seward Hiltner as the frame of reference and theories of three Christian educators. There will be an attempt to clarify the nature and structure of pastoral theology and to arrive at some implications for its reformulation as a coordinate theology of the functions of ministry. 2. Methodology.--The study is set in a historical and contemporary perspective by a brief historical survey of practical and pastoral theology, including the rise of specialization within the functional ministry and a survey of recent attempts to reformulate pastoral theology. A descriptive analysis of Seward Hiltner's function-centered theology provides the frame of reference for describing and analyzing the general theory of pastoral theology and/or ministry and the relation of Christian education in the writings of Reuel L. Howe, Lewis J. Sherrill, and Ross Snyder. Inferences as to the relation of Christian education to pastoral theology and implications for a reformulation of pastoral theology are made [TRUNCATED]

The main object of this thesis is to find out why it so often is assumed that education can and should be neutral between world views, and to argue against this. It is also discussed what the world view basis of the common school should be when neutrality is impossible. The idea of a common school that inculcates common values without taking a stand between different religions and secular world views, is central in today's idea of liberal education. It is argued here that however thin the common basis for the school is, certain world view presuppositions will always be conveyed, at least implicitly. It is easier to see the world view presuppositions in one account of education if it is contrasted with another. An account is given of Christian education, emphasizing its view of reality and human nature, the meaning of life and the corresponding purpose of education. Contrasted with this, an analysis of J. White's and K. Strike's accounts of education based on common values only, shows that they both convey world view presuppositions that are incompatible with a Christian view and therefore not neutral. The argument of incompatibility is strengthened by a discussion of T. H. McLaughlin's three different accounts of common, world view neutral education, Catholic education, and liberal religious education. Several kinds of argument for the possibility and desirability of world view neutral education are analysed, and it is claimed that none of them is valid. Some imply a shallow understanding of religion, others a biased view of education. It is argued that liberal education in many ways is more likely to indoctrinate than Christian education IS. Finally, it is argued that it is desirable to have Christian education in state schools, and the degree to which this is possible is discussed.

The concept of educational choice is relatively new in South Africa. The majority of South African parents have in the past not been actively involved in making choices regarding the schools their children will attend. The choice of school was usually determined by legislation and most South African parents adhered to the law. Children were enrolled in schools geographically or racially assigned to them. The only choice that could have been exercised was the choice of attending a school where the language of instruction was the language that the child spoke at home. This choice was limited to white children. Families who had the option to exercise school choice, primarily exercised their right because they could afford to do so financially. In the past choice was a limited option, mainly reserved for the wealthy. Democracy opened the door to many possibilities in South Africa. One of these possibilities is the right to choose – also the right to choose where your child will be educated. School choice has become a reality in the South African education system. Christian parents are also exercising this choice and as a result South Africa is currently experiencing a substantial increase in the number of faith based schools. Christian schools form part of this increase. True Christian Education requires every action performed by the school to be based on a Christian philosophy of life, it requires that children are educated in a Biblical Worldview. Personal belief in Jesus Christ is one of the foundations of a Christian philosophy of life and this philosophy that is lived and taught by parents and educators is the philosophy children are educated within Christian schools. Parents and educators thus take hands in shaping the learner’s philosophy of life, equipping them to stand independently in the world and not independent of the world. The aim of Christian education is to make disciples of Christ, to equip children with knowledge and skills and in Spiritual Formation and Biblical Worldview to realise their full potential in Christ. The reasons why and motivation for Christian parents making the choice of Christian education for their children is the motivating factor for this research. The reasons for parents exercising this choice are evident and explained in this report based on empirical data. Literature strongly supports findings. Christian parents in South Africa are now making decisions and choices keeping their children’s best interests at heart. No longer are they sitting back comfortably being prescribed to by government; they are exercising their right to choose Christ Centered Education for their children. / Professor Tom Bischoff Dr. Ishwarie Hariprasad

In recent years it became an important feature in Christian churches to educate churchgoers beyond the normal sermons on Sundays. For every Christian to grow in holiness, they need to be developed and grow under the rule of leaders (Shepherds Training Manual, page 5). A growing number of congregations divide their members in smaller groups, i.e. home cells, where they are taught in smaller, intimate circumstances. The main purpose of these home cells is to have fellowship with each other and to receive biblical and spiritual teaching. Meetings usually take place once a week. Home cells usually function under the authority of the church, and home cell leaders report to the leaders appointed over them as per the congregation specifications and structure. Home cells operate in conjunction with general church structures and do not function as a separate entity. Churches in the larger metropolitan areas make use of Bible schools where formal schooling takes place, usually during the week on an evening. The schooling usually takes place at the church building, and the pastor/s mostly acts as religious teachers and/or biblical instructors. The aim of these instructors is to enlighten the Word of God and to lead their fellow Christians into a better understanding of their stand in righteousness in the Lord God. It also became increasingly popular to invite guest teachers or lecturers to teach the congregation members. Wise church leaders allow their leaders to share in the planning of teaching opportunities (Fischer, 1977:86). In congregations that support home cells, these leaders are the home cell leaders who have been instructed by the pastor, and who are in turn expected to teach fellow home cell members. This kind of teaching might happen on a formal basis where all home cells are present, or teaching can be informal during home cell sessions, where specific learning materials are used, i.e. the Bible and prescribed course material. A home cell session usually takes the form of congregation members convening at a specific pre-agreed venue. During this meeting they initially attend to issues regarding emotional and physical needs, eventually culminating into the teaching of spiritual and religious matters from the Word of God. / Prof. D. van der Westhuizen

The two foremost forces working for human betterment are the religious values and secular education. To assist in the attainment of these values, released-time religious instruction has been organized in many communities. The problem that naturally arises and needs evaluation in California is: What are the Nature and scope of released-time religious education in California? California has permitted released-time religious education since 1943. The program has been carried on extensively. It is advisable than an evaluation be made. What are the nature and scope of released-time religious education in California up to and including May, 1948? How successfully has the arrangement operated, in the opinion of public school administrators? The ultimate objectives that evolve in this investigation are: (1) To provide for workers and others interest in public education and in religious education, information regarding the historical background, and present status of released-time religious instruction in California.; (2) To furnish possible bases for revision and improvement of the released-time program as it now exists. This evaluation of religious education in California will limit itself to released-time religious education as carried out in the elementary school system. The information secured is data, reactions and opinions of school administrators, because it is they who work intimately with the plan, and who have opportunities to evaluate its effectiveness in their particular school systems.

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