Thesis (D. Min.)--Ashland Theological Seminary, 2005. / Abstract. Includes bibliographical references (leaves 182-189).

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, Crestwood, N.Y., 2002. / Abstract. Microfiche copy lacks title page. Includes bibliographical references (leaves 38-39).

Thesis (D. Min.)--Colgate Rochester Crozer Divinity School, 2003. / Abstract. Includes bibliographical references (leaves 101-104).

Thesis (M. A.)--Catholic Theological Union in Chicago, 2000. / Vita. Includes bibliographical references (leaves 111-116).

Thesis (M.A.P.S.)--Catholic Theological Union at Chicago, 2001. / Vita. Includes bibliographical references (leaves [64]-65).

Thesis (D. Min.)--Bethel Seminary, St. Paul, MN, 2005. / Includes abstract. "May 2005." Includes bibliographical references (leaves 122-126).

Thesis (D. Min.)--Bethel Seminary, St. Paul, MN, 2005. / Includes abstract. "May 2005." Includes bibliographical references (leaves 122-126).

Thesis (Ph. D.)--Ohio State University, 2007. / Title from first page of PDF file. Includes bibliographical references (p. 137-141).

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.

While the practice of spiritual direction is widespread and increasingly popular, there has been relatively little research on the practices of those perceived to be exemplary spiritual directors. The primary focus of this dissertation is Baron Friedrich von Hügel's spiritual direction of Gwendolen Greene, during the final decade of his life (1915-1925). It also analyses his direction of nine other individuals during this same period, enabling one to recognise and evaluate recurring trends in von Hügel's approach to spiritual nurture. The key to the interpretation of von Hügel's approach is his conception of the 'Three Elements of Religion,' the Mystical, Intellectual and Institutional Elements. The thesis illustrates through analysis of von Hügel's correspondence and diaries the extent to which these shape his whole approach to spiritual direction. The research is archival, focusing on von Hügel's letters of spiritual direction and his personal diaries. The methodology is critical historical research, based on a close reading and assessment of the materials available. To this end, a great deal of original material is unearthed and discussed for the purposes of articulating and evaluating the nature of von Hügel's role as a spiritual director. The findings of this investigation indicate strengths and weaknesses in von Hügel's approach to spiritual direction. His primary contribution is his articulation and utilisation of the 'Three Elements of Religion.' These provide a balanced and holistic approach to spiritual direction. The primary weaknesses in his approach to spiritual direction are evident when he succumbs to values more indicative of the age in which he lived, than of the essence of the Christian tradition.