Thesis (D. Min.)--Catholic Theological Union at Chicago, 2001. / Vita. Includes abstract. Includes bibliographical references (leaves 215-221).

Thesis (D. Min.)--Covenant Theological Seminary, 2006. / Includes abstract. Includes bibliographical references (leaves 172-175).

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.

This study sought to create a guideline to assist theological seminaries build a longitudinal database for institutional research. The study used the National Center for Higher Education Management (NCHEMS) data element dictionary as the base document for the study.

Coaching is a modern tool for personal development with many advantages and successful applications. However, some concerns arise from the religious and ethical perspectives. Links to esoterics and New Age have been proclaimed by leaders of coaching schools that operate in the Czech Republic. Moreover, a survey has indicated that ethical limits of Czech coaches are more liberal than the official position of the Catholic Church. Thus, for a Catholic Christian, the coaching is promising as well as questionable. Biblical texts, as well as the facts from the subsequent history of Church, indicate many similarities: Christianity has exhibited marks of coaching since the very beginnings. On the other hand, most of the coaching schools deny God, absolute truth, or the concept of sin. An appropriate approach how to address this tension is a reflection of anthropological fundaments. Analyzing sincerely one of the coaching schools (Neuroleadership), we can conclude that all of them have clear counterparts in the Christian doctrine. In spite to this positive conclusion, it is necessary to be cautious when facing practical ethical dilemmas. A wise application of the coaching approach can be helpful also in the spiritual direction. Powered by TCPDF (www.tcpdf.org)

This study examines the events surrounding the firing of Russell Dilday at Southwestern Baptist Theological Seminary as a social drama. The results suggest that, for application to post-industrial cultures, adaptations need to be made to Victor Turner's original method. The addition of Thomas Farrell's anticipation phase, identification of the breach with the transgression, and examination of unique facets of post-industrial cultures such as economic factors and the role of the media are recommended modifications. In light of these differences, the study concludes that the state of affairs at Southwestern is characteristic of schism in a post-industrial culture.

Call number: LD2668 .T4 1965 H37 / Master of Science

Systematic Theology & Theological Ethics / (D.Th(Systematic Theology))

No abstract available / RELIGIOUS STUDIES & ARABIC / MA (ARABIC)

Thesis (MPhil)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: Over the past few decades, discussions around youth identity crisis and missio Dei have become one of the most challenging issues of our time. Given that staying true to self and God is complicated. We seldom come to terms with what our identity should look like in relation to the character and image of God. Just like any experience, a self-discovery experience with the ‘self’ and an attachment relationship with God, is like a rollercoaster ride. The researcher engages the reader in an empirical study that zooms in on the identity crisis of Stellenbosch Christian Millennials in relation to the subcultures of self and God images. Hence, attempting the all-important question: How can a Christian life, lived within the restorative and prophetic context of imago Dei become the milieu in which the youth-in-mission finds an enduring and satisfying identity in a time of crisis? The research is an exhaustive study that draws from the theories of attachment to God, authenticity, and theological anthropology in its exploratory navigations to bring to bear the identity crisis of Christian Millennials who participated in the study. Using a qualitative case study design, the researcher exhaustively gave account to the experiences of the respondents in the study by providing the reader with a robust narrative that explains the identity crisis of Christian Millennials in relation to their self and God images. The hallmark of the study was the observation of a common coping mechanism by way of splitting or self-fragmentation, used by the respondents to deal with their identity crisis as they struggled to remain authentic to self and maintain a positive God image. They dealt with their identity crisis by self-creating a prophetic future within the structural qualities of the self to engage in a relationship between its divine given purpose in an eschatological future and the mission of God. It was this identity crisis that led to an opportunity that enabled the youth-in-mission to interpret their experience in God’s terms. The researcher introduced this opportunity as a coping missional hermeneutic, which is a theological model that allows us to change the frame of our identity crisis to the pattern of the imago Dei in order to tell our stories from the perspective of missio Dei. / AFRIKAANSE OPSOMMING: Tydens afgelope paar dekades het die bespreking rondom die identiteitskrisis van jongmense en missio Dei een van die mees uitdagende aspekte in die hedendaagse lewe geword. Om voortdurend opreg te wees aan die self en God is ingewikkeld. Mense kom nie altyd tot ‘n vergelyk oor die identiteit wat behoort te wees wanneer verwys word na die verhouding tussen die karakter en beeld van God. Soos dit die geval is met enige ander ervaring, kan die ontdekking van die ‘self’ en ‘n persoonlike verhouding met God vergelyk word met ‘n mallemeule. Die navorser betrek die leser by ‘n empiriese studie. Hierdie studie fokus op die identiteitskrisis van Christen jongemense in verhouding tot die subkultuur van die self- en Godsbeelde. Hiermee saam poog die studie om lig te werp op die volgende aspek: Hoe kan die Christen lewe binne die konteks van die imago Dei, ’n kanaal wees vir ‘n voortdurende en genotvolle identiteit tydens ‘n identiteitskrisis? Die studie is komprehensief en is gebasseer op die teorieë van “attachment to God”, “authenticity” en teologiese antropologie. Die teorieë was gebruik deur die navorser om die identitietskrisis van Christen jongmense (Millennials), wie deelgeneem het aan hierdie studie, te beskryf. Die navorser maak gebruik van ‘n kwalitatiewe gevalle studie om te rapporteer oor die ervaringe van die deelnemers aan die studie, deur die leser te voorsien van betroubare stories oor die identiteitskrisis van jong christene in verhouding met die subkultuur van die self- en Godsbeelde. ‘n Uitstaande kenmerk van die studie is die waarneming van die algemene hanterings meganisme van verdeling (splitting) en godsdienstige taal waartydens deelnemers hul identiteitskrisis hanteer en sodoende die ware self te wees en ‘n positiewe Godsbeeld te hê. ‘n Identiteitskrisis het die geleentheid geskep vir jongmense om hul ervaringe van God in Gods terme te interpreteer. Die navorser het deur middel van die geleentheid die coping missional hermeneutic bekendgestel. Dié teologiese model stel ons in staat om die raamwerk waarbinne ons, ons identiteitskrisis beskou, na ‘n imago Dei te verander. Hierdie verandering sal ons help om ons stories uit die perspektief van missio Dei te vertel.