Thesis (Ph. D.)--Western Conservative Baptist Seminary, 1987. / Typescript. Vita. Includes bibliographical references (leaves 186-202).

Thesis (M. Div.)--International Christian Graduate University, School of Theology, 1987. / Includes bibliographical references (leaves 55-60).

Relationships between parenting styles practiced in individuals' families of origin and the measurement of individuals' spiritual maturity in adulthood were studied. Relationships between gender and the authoritative (facilitative) parenting style comprised the main focus of the study. Participants for this study were recruited from a large, non-denominational Christian church located in north Texas. A total of 300 individuals were randomly selected. A total of 160 individuals filled out the demographic sheet, the Parental Authority Questionnaire (PAQ), and the Spiritual Assessment Inventory (SAI). Canonical correlation procedures were performed among the set of SAI scales measuring individuals' spiritual maturity (awareness, instability, grandiosity, realistic acceptance, disappointment, and impression management) and the set of PAQ scales that measure parenting styles (authoritative or facilitative, authoritarian, and permissive) of mothers and fathers. Conclusions about female and male students raised in homes characterized by fathers and mothers with an authoritative (facilitative) parenting style were varied. Female adults raised in homes characterized by fathers and mothers with an authoritative (facilitative) parenting style were not correlated in a positive manner with spiritual maturity. Male adults raised in homes characterized by fathers with an authoritative (facilitative) parenting style demonstrated significance at only a large observed p value and therefore, could not be reported. Male students raised in homes characterized by mothers with an authoritative (facilitative) parenting style were correlated significantly with spiritual maturity in one correlation at the .04 level of significance. In another correlation, at the .003 level of significance, male adults raised in homes characterized by mothers with an authoritative (facilitative) parenting style were not correlated. Some cautions were discussed regarding the findings, and directions for future research on parenting styles and spiritual maturity were discussed.

This study attempts to incorporate religious fundamentalism into an existing framework for understanding spiritual variables from an object relations perspective of development. Out of this theory have emerged two constructs-image of God and spiritual maturity-which are both spiritually and developmentally oriented. Based on theoretical considerations, it was hypothesized that religious fundamentalism would be connected to lower levels of object relations development and spiritual maturity, and more negative God images. Eighty-five Christians from 18-68 years old were therefore administered four inventories that measured these four constructs. Although mainly weak correlations for the overall sample were found, for students religious fundamentalism was linked to lower levels of object relations development, as hypothesized. Implications of this and other findings are explored.

This study attempts to incorporate religious fundamentalism into an existing framework for understanding spiritual variables from an object relations perspective of development. Out of this theory have emerged two constructs-image of God and spiritual maturity-which are both spiritually and developmentally oriented. Based on theoretical considerations, it was hypothesized that religious fundamentalism would be connected to lower levels of object relations development and spiritual maturity, and more negative God images. Eighty-five Christians from 18-68 years old were therefore administered four inventories that measured these four constructs. Although mainly weak correlations for the overall sample were found, for students religious fundamentalism was linked to lower levels of object relations development, as hypothesized. Implications of this and other findings are explored.

The supreme aim of pastoral counselling is to facilitate the process of spiritual growth, sanctification and spiritual maturity in order for the counselee (in this instance a woman) to fulfil her purpose for which she has been created. For the co-dependent woman believer, dysfunctional and sinful behavioural patterns form a hindrance in this spiritual process. The central theoretical argument of this study is that pastoral counselling can be used effectively to guide women believers who experience co-dependent spiritual and emotional problems, to healing, transformation and spiritual growth. The aim is to determine the effect of co-dependency on the spiritual dimension of the woman believer and to establish pastoral guidelines for her spiritual growth and maturity. With a view to a better understanding of the nature and the extent of co-dependency, this study moved from the context to the text and the first objective was to explore related disciplines before biblical perspectives on co-dependency could be revealed. According to this meta-theoretical research, co-dependency mainly originates from dysfunctional families and entails one or more addictive conditions. These behavioural patterns mostly result in developing a false identity and is characterised by denial, worthlessness, unhealthy boundaries, defective self-assertion and dependence on others for acceptance to the detriment of self. Women believers often incorrectly justify their co-dependent behaviour from Scripture, which is indicative of a distorted understanding of God and possible pathology of belief. The second objective was to establish Scriptural perspectives with regard to co-dependency and subsequent influences on the spiritual dimension of women believers. Co-dependency appears intergenerationally and is rooted in sinful behavioural patterns. According to the Bible this sinful behaviour indicates an independency from God which is part of the effect of the fall of man. The family of David is a good example of the influence of the sin of parents on their children to the third and succeeding generations. For the purpose of this study the co-dependent behaviour of the women descendants of Sara were explored, The results of the empirical study confirmed the basic and meta-theoretical research which established that co-dependency negatively affects the spiritual dimension of women believers. The third objective was attained with the integration of the basic and meta-theoretical information in a hermeneutical way, in order to establish, among others, the following pastoral guidelines for the counselling of co-dependent women believers: - to identify intergenerational co-dependence behavioural patterns, distorted concepts of God and pathology of belief; - to establish healthy boundaries; and - to establish their new identity in Christ Jesus. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

The supreme aim of pastoral counselling is to facilitate the process of spiritual growth, sanctification and spiritual maturity in order for the counselee (in this instance a woman) to fulfil her purpose for which she has been created. For the co-dependent woman believer, dysfunctional and sinful behavioural patterns form a hindrance in this spiritual process. The central theoretical argument of this study is that pastoral counselling can be used effectively to guide women believers who experience co-dependent spiritual and emotional problems, to healing, transformation and spiritual growth. The aim is to determine the effect of co-dependency on the spiritual dimension of the woman believer and to establish pastoral guidelines for her spiritual growth and maturity. With a view to a better understanding of the nature and the extent of co-dependency, this study moved from the context to the text and the first objective was to explore related disciplines before biblical perspectives on co-dependency could be revealed. According to this meta-theoretical research, co-dependency mainly originates from dysfunctional families and entails one or more addictive conditions. These behavioural patterns mostly result in developing a false identity and is characterised by denial, worthlessness, unhealthy boundaries, defective self-assertion and dependence on others for acceptance to the detriment of self. Women believers often incorrectly justify their co-dependent behaviour from Scripture, which is indicative of a distorted understanding of God and possible pathology of belief. The second objective was to establish Scriptural perspectives with regard to co-dependency and subsequent influences on the spiritual dimension of women believers. Co-dependency appears intergenerationally and is rooted in sinful behavioural patterns. According to the Bible this sinful behaviour indicates an independency from God which is part of the effect of the fall of man. The family of David is a good example of the influence of the sin of parents on their children to the third and succeeding generations. For the purpose of this study the co-dependent behaviour of the women descendants of Sara were explored, The results of the empirical study confirmed the basic and meta-theoretical research which established that co-dependency negatively affects the spiritual dimension of women believers. The third objective was attained with the integration of the basic and meta-theoretical information in a hermeneutical way, in order to establish, among others, the following pastoral guidelines for the counselling of co-dependent women believers: - to identify intergenerational co-dependence behavioural patterns, distorted concepts of God and pathology of belief; - to establish healthy boundaries; and - to establish their new identity in Christ Jesus. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

Through his personal spiritual growth process and Jesus’ teachings and life, Paul became acutely aware of the vast differences between Prophetic Judaism and the Mystical Traditions in relation to the Temple Cult and Temple-ism in general. Paul’s own “history of religion” centred on Abraham’s Covenant as the first and preferred, unmediated, spiritual and universal model, against Moses’ priestly mediated cultic system designed basically for Jews. Therefore, Paul follows Jesus teachings and mission to “rip the dividing curtain” of the Jerusalem Temple (Heb 6:19, 20); so that all nations can be reconciled to God (Eph 2:11-18). Jesus re-negotiated “a new and better covenant” of God’s mercy through repentance to all. Cultic “regulations” and Jewishness as being a special “religious”, covenantal “qualification” is now outdated and rather were now dangerous myths in Paul’s new religion. Paul knew that bridging concepts and new interpretations of metaphors will have to be part of the transition. God did not need a final special blood cultic sacrifice; to the contrary, only some people needed one so that they can make the mental transition from a cultic religion to a spiritual and personal religion.To Paul, God was the unknown Father and the Essence of all creation and Jesus-Christ was their leader and master or lord. In the mystical sense however, “Christ” represented the real Spiritual essence of mankind; the image of God in mankind. The core of Paul’s soteriology is his growth and participational aspects which constitutes the salvation process and are closely linked. The salvific process starts in the first phase with conversion from cultic Temple-ism and weaning from cultic and ethnic “laws” through the teaching of, and participation in, the spiritual growth process of the “physical” Jesus while the Spirit within us is awakening. The latter heralds the start of the “second” mature spiritual phase of the resurrected and vindicated Christ; sensitising our conscience as our moral identity and source of internal motivation from the real Self; one lives intuitively from loving-kindness; you honour this Gift in your earthly vessel with a fitting response to life. The behavioural element is central and an absolute necessity in the salvific process and he never views it as being secondary. Christianity will have to revise simplistic “faith” to salvation dogmas and broaden its functional scope by again honouring the second personal and authentic spiritual growth phase to be able to manifest a better Kingdom with the aid of Human Beings. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)

Through his personal spiritual growth process and Jesus’ teachings and life, Paul became acutely aware of the vast differences between Prophetic Judaism and the Mystical Traditions in relation to the Temple Cult and Temple-ism in general. Paul’s own “history of religion” centred on Abraham’s Covenant as the first and preferred, unmediated, spiritual and universal model, against Moses’ priestly mediated cultic system designed basically for Jews. Therefore, Paul follows Jesus teachings and mission to “rip the dividing curtain” of the Jerusalem Temple (Heb 6:19, 20); so that all nations can be reconciled to God (Eph 2:11-18). Jesus re-negotiated “a new and better covenant” of God’s mercy through repentance to all. Cultic “regulations” and Jewishness as being a special “religious”, covenantal “qualification” is now outdated and rather were now dangerous myths in Paul’s new religion. Paul knew that bridging concepts and new interpretations of metaphors will have to be part of the transition. God did not need a final special blood cultic sacrifice; to the contrary, only some people needed one so that they can make the mental transition from a cultic religion to a spiritual and personal religion.To Paul, God was the unknown Father and the Essence of all creation and Jesus-Christ was their leader and master or lord. In the mystical sense however, “Christ” represented the real Spiritual essence of mankind; the image of God in mankind. The core of Paul’s soteriology is his growth and participational aspects which constitutes the salvation process and are closely linked. The salvific process starts in the first phase with conversion from cultic Temple-ism and weaning from cultic and ethnic “laws” through the teaching of, and participation in, the spiritual growth process of the “physical” Jesus while the Spirit within us is awakening. The latter heralds the start of the “second” mature spiritual phase of the resurrected and vindicated Christ; sensitising our conscience as our moral identity and source of internal motivation from the real Self; one lives intuitively from loving-kindness; you honour this Gift in your earthly vessel with a fitting response to life. The behavioural element is central and an absolute necessity in the salvific process and he never views it as being secondary. Christianity will have to revise simplistic “faith” to salvation dogmas and broaden its functional scope by again honouring the second personal and authentic spiritual growth phase to be able to manifest a better Kingdom with the aid of Human Beings. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)

Christian Spirituality, Church History and Missiology / D. Th. (Christian Spirituality)