This is in many ways a limited study. The first limitation is that only four denominations, the Anglican, Congregational, Methodist, Presbyterian, are considered and nothing is said about the work of the Moravians, Lutherans, Roman Catholics and the Dutch Reformed Churches in the field of theological education. The second limitation is that it is a study of theological education as distinct from general, industrial and other forms of education. All the forms of theological education considered here were run at missionary institutions that offered other forms of education and prepared their students for public government examinations with certain government conditions to be met. Moreover, a certain standard of general education was required before candidates were admitted to the theological course. Therefore, theological education was constantly dependent upon and was influenced by secular education and government regulations concerning secular education. For that reason the first chapter is a very brief survey of White Education in the Cape and African education in all four provinces from the beginning to 1915, the year before Fort Hare opened its doors to students seeking 'higher' education. The second chapter discusses the educational programme of Lovedale because Lovedale generally determined the whole of African education in the Cape. When Lovedale and the Methodists transferred their training to the South African Native College at Fort Hare, theological students had to abide by educational and other regulations of the university College. Chapters III and IV deal with the Methodist theological schools and the courses followed at Fort Hare. The third limitation of this study is that it is a study of the theological education of Africans, which category includes Coloureds and Indians because in the four churches under review they were trained together with Africans. In all churches under review here the theological education of whites was done in an unsatisfactory and ad hoc way. Many men were ordained without a satisfactory theological education. They were given some training by their superintendents, bishops or other men appointed to do the job in addition to their own normal duties. A few were sent overseas and many went through some arrangement within this country. St Paul's Theological College for Anglicans was opened in 1902. A start was made with the training of white Methodist Candidates for the ministry in the buildings of the Wesleyan High School for Girls in Grahamstown, in July 1928, under the Rev. James Pendlebury, B.A. (a supernumerary). Dr. William Flint who started the Methodist College as Principal, at Bollihope, Cape Town, in 1929, was seventy-five years of age when he opened the new Sbllege. From 1948 white theological students of the Methodist, Presbyterian and Congregational Churches have been trained at Livingstone House, Rhodes University, Grahamstown. .The final limitation is that this study ends at the close of 1960 and thus omits some of the exciting developments in theological education that have taken place since then. These limitations and demarcations were, however, necessary in order to focus attention on a small area where the main problems could be seen clearly, unencumbered by lesser issues. Where the training was run on denominational lines, it seemed necessary wherever possible to give a chapter to each denomination, and to attempt to pull the threads together in a concluding chapter.

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

The concern of this investigation is with the meaning of becoming as well as being a member of one of four specific small and structured religious communities. Three of these religious groups - the Jesus People, the Hare Krishna Devotees and the Maharaj Ji Premies - are considered to be nonconformist in terms of the life-style, value-system and theology each adopts within the mainstream social and theological ethos, while the fourth group - a sample of Catholic Seminarians - like the other groups is a small community with a structured life-style, but its life-style and value-system is not necessarily non-conformist. These groups are all to be found, amongst other places, in Johannesburg, apart from the Catholic Priests, all of whom were living in a seminary in Pretoria. All the members of these religious communities - both men and women - who were interviewed were Caucasian, their educational standard ranged from pre-matric through to university graduate status, and the overall average age of the 9rouP members was 24 years - the youngest subject was aged 17 while the oldest was 31 years of age. Rather than a meas~rement orientated procedure, a phenomenologically inspired methodological procedure was used to explicitate the data. It is argued that a descriptive phenomenological perspective is more appropriate for the elucidation of meaning-structures, especially with reference to the present inquiry, than would be a quantitative, measurement and mathematical treatment of the subject matter with which this thesis is concerned. The results are best summarized by stating that, although the explication revealed that the four groups are distinctly different in certain aspects of the meaning-structures of the individuals' becoming and being members of a group, there are nonetheless marked similarities between the groups in other aspects of the explicitated data.

This autoethnography tells the story of my faith journey with a special focus on my years as a Catholic seminarian and the change towards embarking on a career as a clinical psychologist. Pertinent childhood experiences are also shared to contextualise my story. The narrative, “Wrestling Heart”, is the centre and the produced data of this autoethnography. As an “evocative” narrative, it independently seeks to fulfil many of the goals of an autoethnography, such as being therapeutic for both writer and readers, and imbuing culture with critical thinking. The sharing of the narrative is augmented with a thematic analysis of it and Carl Rogers’ Person-Centred Approach is mainly used to comprehend the gleaned themes. The movement towards a comprehension of my experience is consistent with the philosophical foundation of this study: phenomenology. It is envisaged that the utility of this study lies primarily in its interrogation of the relationship between religion and mental health, its in-depth depiction of an individual grappling with their faith in relation to mental health, and the way in which the writing of this autoethnography therapeutically fostered greater congruence for me the writer, as I prepare to work as a clinical psychologist. / Psychology / M.A. (Clinical Psychology)