Thesis (D. Min.)--McCormick Theological Seminary, 1997. / Includes bibliographical references.

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, South Hamilton, MA, 2003. / Vita. Includes bibliographical references (leaves 169-177).

Project (D. Min.)--Perkins School of Theology, Southern Methodist University, 1975. / Includes bibliographical references (leaves [172]-182).

Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)

J. Gresham Machen provided the fundamentalist movement with intellectual leadership by writing several important books including Christianity and Liberalism (1923), the thesis of which is that Christianity and liberalism are entirely different religions because of their different assumptions. He has striven to reform within the Presbyterian Church in the United States of America(PCUSA). He founded Westminster Theological Seminary in 1929 and formed the Independent Board for the Presbyterian Foreign Missions. He contended that the PCUSA had to be a confessional church and require its teaching officers to subscribe to the Westminster Standards. Carl McIntire was an admirer of Machen, and he joined the fight against liberalism. But they were driven from the PCUSA after their effort to reform the church over the issue of apostasy. They formed the Presbyterian Church of America(PCA). Yet within less than a year after the PCA was formed, in June of 1937, it was divided. There were the differences of opinion between Machen and McIntire during the period from early 1936 to January 1, 1937, when Machen died. And these differences primarily focused on the three distinct issues that represented also the differences between the majority and the minority of the PCA that would become later the Orthodox Presbyterian Church(OPC) and the Bible Presbyterian Church(BPC), respectively: dispensational ism, Christian liberty, and church polity. In other words, these differences were the reason for the division of the PCA and the BPC. . Machen represents the Old School element of doctrinal orthodoxy and lack of dynamic evangelistic thrust within conservative Presbyterianism in America. McIntire later began the Twentieth Century Reformation Movement. He represents the New School element of doctrinal latitude and evangelistic thrust in the heritage of Presbyterian fundamentalism. In terms of the doctrine of the church, while McIntire was a separatist, Machen did not hold to separatism. Also, Machen and McIntire exerted a great influence on the Korean Presbyterian Church especially through two great Korean theologians - Hyung Nong Park and Yune Sun Park. The Korean Presbyterian Church should pursue unity on the basis of doctrinal purity of the Reformed theology. / Thesis (PhD (Church History))--University of Pretoria, 2007. / Church History and Church Policy / unrestricted

This essay is written in response to a lacuna that appears to exist within the Presbyterian Church of Southern Africa with regard to the ancient and highly regarded ministry of spiritual direction. My primary assertion is that, in the light of what might be perceived of as a crisis of relevance in Presbyterian life and spiritual practice, spiritual direction offers one particular way of fostering an exciting and existentially relevant spirituality for the denomination. Through the hoped-for renewal brought about by direction, Presbyterians may well have something to say to a South Africa racked not only with violence and poverty, but also bored by an increasingly irrelevant Christianity. The essay traces that history of spiritual direction most apposite to Presbyterianism in South Africa. This includes an overview of aspects of the Celtic and African spiritual traditions with a view to finding any correspondence that would help to narrow the distance between the spirituality of its black and white members. It then asks questions about the character and tasks of directors. Highlighted is the task of fostering an awareness of God that is not purely ''heavenly minded", but is able to speak into the real issues facing Presbyterians today. The essay goes on to explore the relationship that should exist between director and directee, focussing for a moment on the direction necessary in the directee's prayer life. The essay comes full circle as it considers the implications of introducing direction more widely in this largely "directionless" denomination. As a microcosm of the country, divergent cultures are as much a reality in the P.C.S.A. as in the rest of South Africa. So respect for uniqueness and the practice of interpathy are encouraged as part of the familiarisation process. Throughout the essay, I attempt to show that spiritual direction is a means of allowing the directee to more clearly discern the voice of the Spirit, who constantly encourages the transcendence of self - viz. the breaking of and dying to old perceptions, habits and beliefs so that s/he might more fully enter into the mystery that one usually refers to as God.

From Preface: "The function of the historian is neither to love the past nor to emancipate himself from the past, but to master and understand it as the key to understanding the present." (E.H. Carr, What is history?, 1964 p.26.) The existence of an independent Bantu Presbyterian Church (B.P.C.) has raised many questions and problems which could only be probed by tracing its history. It is fascinating that even with the passing of so many years the issues at stake are still in the forefront. Perhaps in understanding the past one may better understand the present, but only one with acute vision will know the "right solution". The "Presbyterian mission" has been one of many in South Africa and has been present for over 150 years, yet I found little, as far as published work is concerned, which deals comprehensively with the various bodies comprising this mission. Nor is it clear, even in Presbyterian circles, what its history and policy has been, or meant, in the life of this country. Unfortunately, material is not always readily available, (which I found to my dismay), and both time and expense is involved in collecting such. I have consequently had to rely on scanty information as well as the dry-as-dust, uninformative blue books of the B.P.C.and P.C.S.A., which may indicate trends but very little by way of individual thought. With some spadework done by a few, it is an ardent hope that more will be done to uncover the past to knit the Presbyterian tradition together, that it may take its place amongst other histories, not in any partisan manner, but only to contribute to a healthy ecumenical climate where the worth of each tradition is acknowledged and used to increase the spirit of closer co-operation. The question of Presbyterian Union has long been present. My hope is that this thesis may clarify and encourage.

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Thesis (DTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: The difficulties attending our understanding of the experience of shame are widely recognized. This work is concerned with the interplay between the experience of shame and religious pathology in Korean culture, especially regarding theological anthropology. Religious pathology implies the sick or distorted faith when people’s belief system or contents, particularly inappropriate God-images and negative self-identity, becomes negatively influenced due to painful experiences of shame. It was hypothesis that the phenomenon of shame in Korean culture needs to be understood in terms of multidimensional perspectives including psychological, sociological, socio-cultural and a theological perspective as well. It was argued that parishioners’ biased understanding of, and response to the experience of shame, is associated with inappropriate God-images and negative selfidentity which hamper spiritual maturity and spiritual growth. The empirical research reported in chapter 5 shows that the parishioners’ experience of shame is associated with disharmony between values and expectations in a specific community. This phenomenon has a huge impact on position (habitus; attitude; aptitude) within cultural contexts. The study proposes the use of a pneumatological model of understanding of God, based on Louw’s four-stage counselling model, in order to respond constructively to an existential problem such as shame within the Korean Presbyterian Church. / AFRIKAANSE OPSOMMING: Die ingewikkeldhede verbonde aan ons verstaan van die belewing van skaamte word wyd erken. Hierdie werk is gemoeid met die wisselwerking tussen die belewing van skaamte en godsdienspatologie binne die Koreaanse kultuur, veral met betrekking tot fn teologiese antropologie. Godsdienspatologie impliseer die siek of verwronge geloof wanneer mense se oortuigingsisteem of -inhoude, in die besonder onvanpaste Godsbeelde en negatiewe selfidentiteit, destruktief beinvloed word as gevolg van 'n pynlike en lydingsvolle belewing van skaamte. Daar is gehipotetiseer dat die verskynsel van skande in die Koreaanse kultuur verstaan moet word in terme van multidimensionele benaderings, te wete sielkundige, sosiologiese, sosio-kulturele en teologiese perspektiewe. Daar is geargumenteer dat lidmate se eensydige verstaan van en reaksie op die belewing van skande geassosieer is met onvanpaste Godsbeelde en negatiewe selfidentiteit wat geestelike volwassenheid en spirituele groei belemmer. Die empiriese navorsing waaroor in hoofstuk 5 verslag gedoen is, toon aan dat die lidmate se belewing van skaamte verband hou met diskrepansie tussen waardes en verwagtinge in 'n spesifieke gemeenskap. In die verband speel die kultureel-religeuse agtergrond van Korea 'n deurslaggewende rol. Hierdie verskynsel het fn fundamentele impak op mense se posisie (habitus; hauding; wees-funtsie) binne kulturele kontekste. Die studie stel die gebruik van 'n pneumatologiese model, gebaseer op die vierfase beradingsmodel van Louw, vir die verstaan van God voor om konstruktief te reageer op die eksistensiele probleem van skaamte binne die Koreaans-Presbiteraanse Kerk.