Ph.D. / The aim of this study was to investigate how to integrate spirituality into leadership development in order to develop more ‘complete’ leaders or whole leaders equipped to face the challenges of the 21st century. The problem statement was as follows. There is growing evidence that current leadership development models, theories and practices are incomplete − there is, thus, a ‘missing ingredient’. As a result of this ‘gap’ leadership development, in general, is producing ‘incomplete’ leaders who are not equipped to deal with the organisational challenges of the 21st century. Based on this problem statement the following research questions were formulated:  Should dimensions of spirituality (or manifestations thereof) be integrated into leadership development, and if so,  What dimensions of spirituality should be integrated into leadership development?  How should such integration be accomplished? In other words, what “tool” should be applied to illuminate the way in which spirituality may be integrated into leadership development? For example, is it possible to construct a model based on what exists in the literature and on the insights gained from the experiences of leaders? Accordingly, a modernist qualitative research methodology casing was adopted and grounded theory employed. Appropriate qualitative guidelines were followed in order to ensure both a quality and an ethical study. Purposive sampling facilitated the selection of thirteen employees as research participants. The data were collected using semi-structured interviews. These interviews yielded rich, descriptive data which was then systematically analysed using grounded theory. After analysing the data, the participants’ first-order constructs were related to the abstract concepts of leadership and spirituality which had emerged from the literature. This, in turn, culminated in the development of a model which integrated spirituality and leadership development. The DUAL model presents an approach to developing leaders that integrates spirituality across all levels of leadership. The model is built on the first- and second-order constructs that emerged from the study. The model can be used to develop both what leaders need to know and do, as well vi as what leaders need to be. The DUAL model can be used to develop ‘complete’ or ‘holistic’ leaders as they journey through a process of: discovery, understanding, acceptance and ultimately love. Despite the shortcomings that were apparent in the study the aim of the study was realised with the study contributing to the development of theory on leadership and spirituality and also providing insights which may be applied practically in programmes designed to develop leaders. The dissertation concluded with recommendations for further study.

Submitted to the Faculty of Arts in fulfillment of the requirements for the Degree of Doctor of Theology in the field of Practical Theology at the university of Zululand, 2005. / This research is an investigation into spiritual formation programmes available at different theological institutions in Kwa-Zulu Natal with the aim of finding out how spiritual formation is being intentionally or specifically pursued and whether these programmes are meeting the spiritual needs of the students. The research is based on the hypothesis that spiritual formation should have a legitimate place in theological education in spite continuing disagreements about the nature and place of spiritual formation. If it is imperative that theological graduates be people of competence and character, then spiritual formation must be as much a part of the agenda of the institution as academic competence. Curricular standards for theological education involves concern about intellectual, professional and spiritual formation. Unfortunately the current dominant structure of theological curricula tends to favour academic instruction, tolerate the practical and compartmentalize the spiritual. The average Protestant theological institute suffers from the perception that spiritual formation is not necessary. A reason for this can be traced to a belief that the church is the proper environment for spiritual formation. Cognitive instruction is thought of as the province of the curriculum, with spiritual formation happening implicitly, informally and on a personal basis. The present study contributes empirical data to the growing literature on the relationship between spiritual formation and theological education. Research was conducted at five selected theological institutions to reveal an imbalance in the nature of theological education where the focus is on the academic aspects of learning. This study shows that attempts to take spiritual formation seriously were met with resistance. The field-work revealed that only one of the selected theological institutions has an intentional spiritual formation programme. In the main, the majority of theological institutions did not have an intentional spiritual formation programme despite the fact that they feel an obligation to develop students spiritually as seen by the varied spiritual activities in place. The spiritual maturity of future Christian leaders is an important problem and needs to be addressed throughout theological training. Spiritual formation cannot be left to chance, any more than the pastoral or strictly academic components of ministry formation. This study highlighted a critical task of theological education: the responsibility to develop students holistically. While spiritual formation can and should be intentionally pursued in specific courses, it is important to see it as a crucial dimension of theological education as a whole. This study concluded with general observations about the future of theological education, especially the need for an integrated education. An approach to spiritual formation was offered for an evangelical theological institution. The findings of this study underscore a much neglected area in the training and equipping of pastors that needs immediate remedial action. The weight of the research's contribution lies in its empirical research and it is of publishable quality

There are certain texts and certain ways of writing which when we encounter, we feel we are touching the edge of mystery. What obtains in such texts is the revelation of spirit, the resonance of the holy. The creation of texts that capture and display this sense is an artistic capability. To read receptively in a manner that uncovers this sense of spirit is also an artistic capability. These two approaches to writing and reading form the background of this study. Together they describe what is identified in the study as textual spirituality. The foreground of the study is a consideration of the unique aspects of the textual approach to spirituality with a view to how it can be cultivated and recognized in the academy and so contribute to the clearer organizing of spirituality as a discipline. There are three parts to the study. Part One deals with the challenges of understanding and studying spirituality and spirituality texts in general. It then explores, specifically, the philosophical bases and rationale forwriting spirituality texts as a mode of communicating the sense of spirit. Part Two of the study is demonstrative. It displays an example of the writing of an original spirituality text using the frameworks of the poetic, the narrative and the intuitive. Part Three, following, is largely concerned with those approaches to reading that facilitate the garnering of the sense of spirit from written texts. It then revisits the question of the disciplinary identity of textual spirituality and how it may have a cogent contribution in the academy. Overall, the study is an argument for the possibility of the artistic inscription and transcription of spirit through the agency of written texts. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)

There are certain texts and certain ways of writing which when we encounter, we feel we are touching the edge of mystery. What obtains in such texts is the revelation of spirit, the resonance of the holy. The creation of texts that capture and display this sense is an artistic capability. To read receptively in a manner that uncovers this sense of spirit is also an artistic capability. These two approaches to writing and reading form the background of this study. Together they describe what is identified in the study as textual spirituality. The foreground of the study is a consideration of the unique aspects of the textual approach to spirituality with a view to how it can be cultivated and recognized in the academy and so contribute to the clearer organizing of spirituality as a discipline. There are three parts to the study. Part One deals with the challenges of understanding and studying spirituality and spirituality texts in general. It then explores, specifically, the philosophical bases and rationale forwriting spirituality texts as a mode of communicating the sense of spirit. Part Two of the study is demonstrative. It displays an example of the writing of an original spirituality text using the frameworks of the poetic, the narrative and the intuitive. Part Three, following, is largely concerned with those approaches to reading that facilitate the garnering of the sense of spirit from written texts. It then revisits the question of the disciplinary identity of textual spirituality and how it may have a cogent contribution in the academy. Overall, the study is an argument for the possibility of the artistic inscription and transcription of spirit through the agency of written texts. / Religious Studies and Arabic / D. Litt. et Phil. (Religious Studies)