Dissertations / Theses on the topic 'Counseling – Religious aspects – Christianity'

This project involved the development of a training manual for religious small group leaders to become competent communicators of support, and to understand the nature and role of crisis groups for the purpose of supporting members in crisis.

Thesis (MTh)--Stellenbosch University, 2005
ENGLISH ABSTRACT: The purpose of this thesis is to show the relevance of an application of hope care model to the Korean couples who are in conflict and confusion by being caught in the battle between Confucianism and post-modernity regarding marital values. Korean marriages face difficulties due to the increasing intluence of post-modernity in Korean culture. The disruption of the family is the most marked consequence of post-modernity, in which an attitude and value system toward life, marriage and especially self, is changing. Even though the increasing influence of post-modernity has weakened the influence of Confucianism, Korean marriage is still influenced by the tenets of Confucianism in terms of the role and status of men and women within four main areas: 1) education at home and at school, 2) sex discrimination at the workplace 3) military service for men, 4) the revival of cultural heritages as part of the rise of nationalism in response to globalization. It is said that the church has to take initiative to prevent Korean marriages from collapsing. However, the teaching around marriage in Korean churches seems to be mingled with Confucian precepts. This raises doubt about the capacity of Korean churches to contribute positively to the strengthening of marriage relationships. Marriage counselling in Korean conservative churches is being practiced within the framework of a reductionist view on biblical counselling. This is not sufficient in a post-modern Korea by the reason that this approach has the danger of ascribing all human problems to personal sins, thereby encouraging a one-sided God-concept in which God is only concerned with sins and righteousness and has no compassion for human beings in their suffering. When marriage is troubled, this God-image can lead the couple to severe guilt feelings rather than to the hope which can improve their marriage and enhance their mutual respect. Hope care, based on appropriate God-images and a constructive self-image arising out of God's faithfulness and our new being in Christ, could help couples to achieve a constructive attitude to life, to various crises, to self and to their partners. Since hope care model includes the sacramental concept of marriage, the concept of the grace and love of God and the concept of 'mutual submission,' it could be expected to adequately deal with the fundamental Confucian values (male's dominance, female's submissiveness and hierarchy), thus contributing to the attainment of the three key goals in the Korean marriage, such as equality, marital friendship and a closer marital bond. As a result, hope could then ensure a more healthy stance in order to help couples to grow in marriage relationships.
AFRIKAANSE OPSOMMING: Die tesis wil krities die noutetiese model. vir hwweliksberading binne die Koreananse kultuur evalueer en dit ver gelyk met 'n hoopmodel wat op groei fokus. Vir die doel word 'n analise gemaak van die invloed van confusianisme en postmodernisme op egpaarkommunikasie in Korea. Koreaanse huwelike is deesdae onder groot druk as gevolg van die invloed wat postmodernisme op die Koreaanse kultuur het. Die ontwrigting van die familie is een van die grootste oorsake van postmodernisme, waann die houding en waardesisteme teenoor die lewe, huwelik en veral die self-konsep besig is om te verander. Hoewel die groter invloed van postmodernisme die invloed van Confusianisme verswak het, word Koreaanse huwelike nogsteeds deurslaggewend deur die leerstellings van Confusianime beinvloed. Dit beinvloed veral die rol en status van mans en vroue binne die volgende vier hoofareas 1) Opvoeding by die huis en skool 2) Seksuele diskrirninasie by die werkplek 3) Militere diens vir mans 4) Die herlewing van kultuur erfenis as deel van nasionalisme in antwoord op globalisasie. Huweliksberading 111 baie Koreaanse gemeentes word deur die noutetiese beradingsmodel bepaal. So 'n beradering is ontoepaslik in 'n postmoderne Korea, omdat dit die gevaar inhou dat aile probleme toegeskryf word aan persoonlike sondes. Die gevaar bestaan dus dat 'n eensydige Godskonsep ontwikkel, waarin God slegs met sonde en oordeel in verband gebring word en Ole met patos en empatie nie. Wanneer daar huweliksprobleme is, kan derglike Godsvoorstellinge lei tot skuldgevoelens eerder as hoop. 'n Hoopmodel maak gebruik van 'n sakramentele paradigma in huweliksterapie. Dit sluit and by die voorstelling van God as Verbondspartner en is gerig op groei en konstruktiewe verandering.

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The intention of this paper was to analyze how the ethos, pathos and logos were used in the religious discourse of Minister Sarah Sheeva, whose intention was to seek new members to her community and to keep those who are already part of it. With this objective in mind, our corpus is composed by 6 Sentimental Counseling published by the Minister on Youtube. After the corpus transcription this paper describes the discursive organization and interprets the data based on the theoretical framework related to the study of argumentation based on the tripod logos, ethos and pathos, and in studies of genres. In this analysis, Amossy (2011), Charaudeau (2007, 2010, 2011), Perelman (1996), Maingueneau (2011) were used, among other authors. Through logos analysis we noticed that Sarah Sheeva uses many logical arguments in her discourse construction. Regarding the dimension of ethos in Counseling, it was found that the main ethos related to the image of Sarah Sheeva were of virtue, solidarity and credibility and that ethos related to the image of the Minister are built not only on her speech , but also on her way of dressing and behaving. Concerning the analysis of pathos, Sarah Sheeva‟s argumentation is built not only from logic, but also on the emotional, as she tries to articulate emotion and reason with the primary purpose of counseling, which would be maintaining people that already follow her and capture the faithful ones who have not yet shared her precepts. Finally, by analyzing the imaginary socio-discursive on women, we find that in Sarah Sheeva‟s speech there is a traditional point of view that condemns female liberty, which women have conquered over the years.
Pretendeu-se, através deste trabalho, analisar como o ethos, o pathos e o logos foram utilizados no discurso religioso da pastora Sarah Sheeva, tendo em vista sua intenção de buscar a adesão de novos fiéis e de manter os que já fazem parte da comunidade religiosa. Com esse objetivo, nosso corpus se constitui de 6 Aconselhamentos Sentimentais publicados pela pastora no Youtube. Na sequência, optamos por, após a transcrição, descrever a organização discursiva e interpretar os dados com base no arcabouço teórico referente aos estudos da argumentação, baseados no tripé logos, ethos e pathos; e também nos estudos sobre gêneros. Utilizamos, na análise, Amossy (2011), Charaudeau (2007, 2010, 2011), Perelman (1996), Maingueneau (2011), entre outros autores. Através da análise do logos, percebemos que Sarah Sheeva utiliza diversos argumentos lógicos na construção do seu discurso. No que se refere à dimensão do ethos nos Aconselhamentos, constatamos que os principais ethos relacionados à imagem de Sarah Sheeva foram o de virtude, solidariedade e credibilidade e que os ethos relacionados à imagem da pastora são construídos não só pelo seu discurso, mas também pela sua forma de se vestir e de se comportar. Concernente à análise do pathos, temos que a argumentação de Sarah Sheeva é construída não só a partir de uma lógica, mas também pautada no emocional, e que ela intenta articular a razão e a emoção com a principal finalidade dos aconselhamentos, que seria manter os sujeitos que já a seguem e captar os fiéis que ainda não compartilham dos seus preceitos. Por fim, através da análise dos imaginários sociodiscursivos sobre a mulher, constatamos que há no discurso de Sarah Sheeva a reprodução de um ponto de vista tradicional que condena a liberdade feminina, duramente conquistada ao longo dos anos.

Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This qualitatively oriented Practical Theological research journey, informed by the philosophical ideas of postmodern, contextual, participatory and feminist theologies, postmodern and social construction epistemologies was based on a participatory action research through the therapeutic lens of narrative inquiry. The thesis is about the spiritual problems and spiritual needs of people living with HIV and AIDS and how they can be addressed as part of a holistic approach to their care within the primary healthcare delivery system in Zimbabwe. The research curiosity was prompted by the HIV and AIDS policy in Zimbabwe that advocates for a holistic approach to the care of HIV and AIDS patients within the primary health care delivery system. The recognition that healthcare has to be holistic for the best outcome for patients creates an expectation that spiritual care will also be incorporated into clinical practice. However there is a puzzling blind spot and a strange silence about the spiritual problems and spiritual needs of people living with HIV and AIDS within the HIV and AIDS policy. This has had the effects of reducing intervention programmes to purely medical, psychological and sociological. This research sought to correct such an approach by highlighting the role of spiritual care in the healing process of people living with HIV and AIDS as part of the holistic approach to their care. The core information, on which this research is based, comes from the experiences of people living with HIV and AIDS who are receiving care within the primary health care delivery system in Zimbabwe. It sweeps away statistics and places those questing for spiritual healing at the core of the study. All the participants in the study affirmed that the why me questions as a summation of their indescribable and unimaginable spiritual pain felt in the spirit were directed to God. They confirmed that their spiritual problem was spiritual pain and their spiritual need therefore was spiritual healing from the spiritual pain of which God is believed to be the healer. The belief that God is the ultimate healer of the spiritual pain stood out from the midst of problem saturated narratives of spiritual pain and suffering as the unique outcome to reconstruct the alternative problem free stories of healing. The research opted for an approach that is informed by the experiences of people living with HIV and AIDS. In the light of the stories shared by the participants in this study, it became evident that there is an existing need within the Primary Health Care delivery system in Zimbabwe to provide spiritual care to people living with HIV and AIDS. The research aimed at co-creating a spiritual care approach in which those living with HIV and AIDS as well as those working with them can be empowered to re-author the stories of patients‟ lives around their self preferred images. The narrative approach was explored in this research as a possible therapeutic approach that could be used to journey pastorally with people living with HIV and AIDS in a non-controlling, non-blaming, non-directive and not knowing guiding manner that would permit the people living with HIV and AIDS to use their own spiritual resources in a way that can bring spiritual healing to their troubled spirits. The research also emphasizes the position of the people living with HIV and AIDS which they can inhabit and lay claim to the many possibilities of their own lives that lie beyond the expertise of the pastoral caregiver. The strong suggestion emerging from this study is that a spiritual care approach to healing must of necessity be integrated into the holistic approach to the care of people living with HIV and AIDS in Zimbabwe. The wish of participants that their spiritual well-being be considered in their health care adds momentum to this suggestion. Hence the research argues for the inclusion of a spiritual and pastoral approach to spiritual healing which links the patient‟s spirituality and pastoral care. The research does not claim to have the solutions or quick fix miracle to the complicated spiritual pain of people living with HIV and AIDS and neither claims to have the power to bring any neat conclusions to the spiritual healing of people living with HIV and AIDS. However, the research has the potential to stimulate a new story of spirituality as a vital resource in the healing process of people living with HIV and AIDS and ignoring it may defeat the purpose of a holistic approach to the care of people living with HIV. The re-authoring of alternative stories is an ongoing process but like in all journeys, there are landmarks that indicate achievements, places of transfer or starting new directions or turning around. Hence this research process may be regarded as a landmark that indicated a new direction in the participants‟ journey towards spiritual healing.
AFRIKAANSE OPSOMMING: Hierdie kwalitatief-georiënteerde Praktiese Teologie navorsingsreis, geïnformeer deur die filosofiese idees van postmoderne, kontekstuele, deelnemende en feministiese teologie, postmoderne en sosiale konstruksie epistemologie, is gebaseer op deelnemende aksie-navorsing deur die terapeutiese lens van narratiewe ondersoek. Die tesis handel oor die spirituele probleme en navorsingsbehoeftes van mense wat met MIV en vigs leef en hoe dit aangespreek kan word as deel van ʼn holistiese benadering tot hul sorg binne die primêre gesondheidsorg-diensleweringstelsel in Zimbabwe. Die navorsing-belangstelling het ontwikkel na aanleiding van die MIV en vigs beleid in Zimbabwe wat ʼn holistiese benadering tot die sorg van MIV en vigs pasiënte in die primêre gesondheidsorg-diensleweringstelsel bepleit. Die erkenning dat gesondheidsorg holisties moet wees om die beste uitkoms vir pasiënte te bied, skep ʼn verwagting dat spirituele sorg ook by kliniese praktyk ingesluit sal word. Daar is egter in die HIV en vigs beleid ʼn raaiselagtige blinde kol, ʼn vreemde stilte oor die spirituele probleme en spirituele behoeftes van mense wat met MIV en vigs leef. Die gevolg is dat intervensie-programme gereduseer word tot slegs mediese, sielkundige en sosiologiese programme. Hierdie navorsing streef om dié benadering reg te stel deur die beklemtoning van die rol van spirituele sorg in die heling-proses van mense wat met MIV en vigs leef as deel van die holistiese benadering tot hul sorg. Die kerninligting waarop hierdie navorsing gegrond is, vloei voort uit die ervarings van mense wat leef met MIV en vigs en sorg ontvang binne die primêre gesondheidsorg-diensleweringstelsel in Zimbabwe. Dit vee statistiek van die tafel af en plaas diegene wat soek na spirituele heling, in die hart van die ondersoek. Al die deelnemers aan die ondersoek het bevestig dat hul “Waarom ek?” vrae, as opsomming van hul onbeskryflike, ondenkbare geestelike pyn, aan God gerig is. Hulle het bevestig dat hul spirituele probleem spirituele pyn is, en dat hul spirituele behoefte dus spirituele genesing is van die spirituele pyn, die pyn waarvan geglo word dat God die geneser is. Die geloof dat God die opperste geneser is, het uitgestaan te midde van die probleem-deurdrenkte narratiewe van spirituele pyn en lyding as die unieke uitkoms om alternatiewe probleem-vrye verhale van heling te herkonstrueer. Die navorsing het ʼn benadering gekies wat geïnformeer is deur die ervarings van mense wat leef met MIV en vigs. In die lig van die verhale wat die deelnemers aan die studie gedeel het, het dit duidelik geword dat daar ʼn behoefte is dat spirituele sorg ook aan mense wat leef met MIV en vigs verskaf word in die primêre gesondheidsorg-diensleweringstelsel in Zimbabwe. Die doel van die navorsing was om saam ʼn spirituele sorg benadering te skep waarin diegene wat met MIV en vigs leef, sowel as diegene wat met hulle werk, bemagtig kan word om die stories van pasiënte se lewens te herskryf in terme van pasiënte se verkose beelde. Die narratiewe benadering is in hierdie studie ondersoek as ʼn moontlike terapeutiese benadering wat gebruik kan word om pastoraal te reis met mense wat leef met MIV en vigs op ʼn manier wat nie kontroleer, beskuldig, voorskryf of weet nie, maar wat mense wat met MIV en vigs leef eerder begelei en toelaat om hul eie spirituele bronne te gebruik op ʼn manier wat spirituele genesing vir hul gekwelde siele kan bring. Die navorsing beklemtoon ook die posisie van mense wat leef met MIV en vigs waarin hulle spirituele moontlikhede, areas van hul lewens kan eien en bewoon, moontlikhede wat buite die bereik van pastorale versorgers lê. Uit hierdie studie vloei ʼn sterk suggestie dat ʼn spirituele benadering tot genesing noodwendig geïntegreer moet wees in die holistiese benadering tot die sorg van mense wat leef met MIV en vigs in Zimbabwe. Deelnemers se wens dat hul spirituele behoeftes ook in hul gesondheidsorg oorweeg word, gee aan dié suggestie verdere momentum. Derhalwe argumenteer hierdie navorsing ten gunste van die insluiting van ʼn spirituele en pastorale benadering tot spirituele genesing wat die pasiënt se spiritualiteit en pastorale sorg verbind. Die studie maak nie daarop aanspraak dat dit antwoorde of ʼn wonderbare kits-oplossing bied vir die gekompliseerde spirituele pyn van mens wat leef met MIV en vigs nie, of spirituele genesing netjies afsluit nie. Die navorsing het egter wel die potensiaal om ʼn nuwe verhaal te stimuleer van spiritualiteit as ʼn deurslaggewende bron in die genesingsproses van mense wat leef met MIV en vigs. Om spiritualiteit te ignoreer, mag dalk die doel verydel van ʼn holistiese benadering tot die sorg van mense wat met MIV en vigs leef. Die herskryf van alternatiewe verhale is ʼn voortdurende proses, maar soos alle reise, is daar landmerke wat prestasies aandui, en ook punte van verplasing, rigtingverandering of selfs ommekeer. Hierdie navorsing kan beskou word as ʼn landmerk van ʼn verandering van rigting in deelnemers se reis na spirituele genesing.

Whereas the ecological crisis has elicited a response from many quarters of American Christianity, classical (or denominational) Pentecostals have expressed almost no concern about environmental problems. The reasons for their disregard of the environment lie in the Pentecostal worldview which finds expression in their: (1) tradition; (2) view of human and natural history; (3) common theological beliefs; and (4) scriptural interpretation. All these aspects of Pentecostalism emphasize and value the supernatural--conversely viewing nature as subordinate, dependent and temporary. Therefore, the ecocrisis is not problematic because, for Pentecostals, the natural environment is: of only relative value; must serve the divine plan; and will soon be destroyed and replaced. Furthermore, Pentecostals are likely to continue their environmental disregard, since the supernaturalism which spawns it is key to Pentecostal identity.

Doing a survey of the ministry of inner healing, one is arrested by three salient features: its pragmatic and correlative development, its lay orientation, and the inconsistent and naïve theoretical explanation of the phenomenon. Inner healing, or as it was first known, the healing of the memories, appears to have its roots with Agnes Sanford during the 1940's (Sandford 1982: 3-4). Over a period of time and through a series of events, Sanford experienced what she termed a healing of memories. After some reflection on her experiences she began to teach her views at the School of Pastoral Care started by her husband in 1958, at Camps Farthest Out (CFO), and at numerous churches and conferences.

The purpose of this study was to bring to consciousness the varied experiences that men have had of feeling wounded and to explore how a relationship to Jesus the Christ has influenced their understanding of those experiences. A modified naturalistic inquiry model was used as the qualitative research method, and the research was developed using grounded theory. This method of inquiry encouraged participants, and the researcher, to voice their experiences and to utilize them in a way that made the research significant. This methodological approach allowed themes to emerge, while honouring the stories and experiences that the participants shared. The theoretical framework for the study emerged from two major fields of research: Christian theology and gender-male studies. This research is located where these two fields intersect and overlap. It builds on the research from gender-male studies, specifically the psychological study of men and masculinity, organized men's movements, mythopoetic movements, profeminist movements, as well as the Christian theological understanding of a Messiah who has been portrayed and understood as the "wounded healer." The research focuses on the point at which men's experiences connect with their own sense of woundedness, their Christian faith, and their process of healing. The researcher engaged a discriminate group of men in exploring and trying to understand their experiences of feeling wounded in relation to the Christian story. Four men were identified who have had formal education in both pastoral psychology and theology. The participants were interviewed, and a constant comparative method was employed. Throughout the process of interviewing these men and being privy to their stories, my own story of feeling wounded often surfaced. This research is significant because allowing these men to articulate their experiences of woundedness facilitates healing, for themselves but also for other men who may access their own stories of feeling wounded through hearing those of the participants. Identifying and articulating woundedness helps to manifest the path of healing and self-understanding, ultimately leading to happier lives.
x, 130 leaves ; 29 cm.

The concept of "the people" has become a key concept within the work of several Latin American theologians, Korean Minjung theologians and South African theologians. When liberation theologians use the concept of "the people" in their literature they do so with a lack of clarity, to the extent that the exact meaning of the term is obscure. In their usage of the concept "the people" liberation theologians come up with differing and at times contradictory meanings, particularly as regards the concrete and symbolic meanings of the concept. This thesis sets out to investigate the use of the concept "the people" by liberation theologians by consulting a selection from Latin American theology, Korean Minjung theology, South African liberation theology and Marxism, to detect its influence on the use of this notion. A general overview of the thesis indicates the following. The first chapter provides a detailed analysis of the concept of "the people" in the work of different liberation theologians. Chapter two considers "the people" in relation to poverty and oppression. The third chapter deals with "the people" as subjects of history. In the fourth chapter "the people" as a concept is developed in relation to belief within the Christian church. The final chapter is an evaluation. The thesis reveals that the following characteristics are central to "the people", they are poor and oppressed but are also inclusive of all those persons who identify and actively support the struggle against poverty and oppression. "The people" are subjects of their own history, finally they are Christian believers.

This thesis is a critical survey of selected feminist writings on topics of interest to Christian, feminist thinkers. Specifically, this thesis has examined inter-feminist debates, highlighting those themes related narrowly to the virtues of self-sacrifice, care and peace, and broadly to how these relate to wider themes in Christian theology. This survey indicates directions and tendencies within works on virtues connected to women's work and gendered ideological assumptions about public and private spheres.
A summary of the contribution and themes of this thesis includes using critical social theory to uncover ideological distortions such as those perpetuated by patriarchy. The thesis highlights how a feminist critique contributes to the debate on values and virtues, pointing out biases which previously hid the contributions of women. An important theme uncovered using these critical tools is the dualist division between the public and the private spheres which reinforce gendered social and moral roles. The discussion is structured around three virtues with an emphasis on praxis, that is, since values arise out of shared practices, these values are inherently teachable and able to contribute to an evolving understanding of moral principles which break from and/or enhance traditional liberal understandings of these principles. Finally, connections are made with the gospel and utopian values grounded in a Christian vision of the kingdom of God.

Mental health has become a critical global issue over the last century, adversely impacting individual happiness, social costs and human capital, all of which devastate national competitiveness, urging government leaders to take immediate action to solve this problem. Caring professionals have studied medical and non-medicinal solutions, including counselling, which may interface with religion. The integration of Buddhist elements and therapies is increasingly prevalent, with positive effects. However, very few of these psychotherapeutic approaches adopt canonical evidence to support their theories, even though many are associated with Tibetan or early Buddhism. Focusing on first-hand data and employing interpretivism and plurality, this exploratory research interprets the ideas of bodhisattva and the four immeasurables within the Vimalakīrti Nirdeśa Sūtra, an influential Mahāyāna text, and translates them into a counselling framework from the Chinese Buddhist perspective, cross-referenced with qualitative fieldwork. Through purposive sampling, 38 participants were recruited through cold calls, social networks, and electronic mails, including helping practitioners, Buddhist masters, volunteers, and beneficiaries who have overcome life challenges through Buddhist wisdom. In addition to 44 semi-structured, in-depth individual as well as two focus group interviews analysed through interpretative phenomenological analysis, multiple resources were also utilised, such as participatory observations, expressive art, television programmes, and autobiographies. The ATLAS.ti 7 software package was used for both scriptural and interview data analyses. Triangulation was conducted to enhance rigour, involving expert consultation, member-checking, and a peer analysis that resulted in an inter-rater reliability of 92%, which reflects the credibility, dependability, confirmability, and transferability of this project. Results finalised two super-ordinate themes (philosophical concepts and propositions for counselling) from 14 emergent themes arising from 40 themes, proposing a bodhisattva-spirit-oriented counselling framework, highlighting the social dimension and illuminating constructs that are disregarded by the extant models. These outcomes correspond to research questions which achieve the research objective, and support the research assumption regarding the inherent therapeutic functionality of Buddhism. This mixed-method inter-disciplinary work not only supplies a direct Buddhist voice, which differs from available literature, but also provides theoretical underpinnings for researchers and practitioners to enrich their practice and expand the horizon of Buddhist-related interventions. This indicates the practicability of the bodhisattva path in the human service industry, as witnessed by the lived experience of the participants, implying the applicability of Mahāyāna wisdom, which has evolved over 2,000 years, to our modern society. In conceptualising this comprehensive counselling framework, this study opens up a doctrinal approach to substantiate Buddhist-informed interventions, revealing the significance of canonical data for such research and marking the originality and feature of this project. However, this proposed framework is being developed with little exploration of operational procedures. Future studies are suggested to develop non-medicinal and non-intrusive programmes based on this framework, and to explore other concepts of Chinese Buddhism for therapeutic purposes. In conclusion, this research, recapturing the Buddhist power of discourse in the caring field, sheds light on how the bodhisattva spirit can be put into practice via self-transcendence and a quest for well-being in contemporary cultures, through self-benefiting altruism.
published_or_final_version
Social Work and Social Administration
Doctoral
Doctor of Philosophy

The following treatise focuses on the ongoing conflict within the church regarding the issue of homosexuality. It is an important issue that has divided both churches and denominations and it continues to cause hurt in both the lives of Christians and non-Christians alike, both straight and gay. The popular position seems to be that the church, and Christians in general, are homophobic and believe that Christianity and homosexuality are not compatible. This research is a case study and focuses on a church in London. The research was carried out to discover whether this position, often portrayed by the media, was true of this church. It also sought to discover whether theories of conflict management and in particular John Burton’s theory of basic human needs could offer insight and alternative approaches in future discussions. The findings of this research offer hope in the situation in that they show this particular church is not homophobic, nor do the majority believe homosexuality and Christianity to be incompatible.

In this thesis I respond to Miroslav Volfs proposal that in the eschaton painful memories will be forgotten in order not to detract from the joy of the New Creation. Through consideration of the constitution of personal identity and memory I will show that his proposal is problematic if, in the New Creation, persons are to be continuous with themselves. In my chapter on forgiveness I show that that it is possible, through forgiveness, for people to come to remember even the most painful of experiences without experiencing pain anew, I will show that painful memories can be healed and transformed, and thus that eschatological forgetting is not necessary. I will argue in the final chapter that, just as in his resurrection body Christ bore scars of the crucifixion, so in the New Creation we too will bear scars from our earthly lives. The main sources in the chapter on personal identity are John Macmurray, Alastair McFadyen and, to a lesser extent, Paul Ricoeur. The work of Gregory Jones is significant in chapters 2 and 3 (looking at memory and forgiveness respectively). In chapter 4 (New Creation) I have drawn on the work of Jurgen Moltmann as well as that of Bauckham and Hart.

This study involved a survey of 164 undergraduate students and sought to determine whether relationships exist between 1) religiosity and preferences for a counselor's use of religious interventions in counseling, and 2) gender and preferences for a counselor's use of religious intelentions in counseling. It was hypothesized that high religiosity in students would be related to a strong preferences for a counselor's use of religious interventions. It was also hypothesized that females would show stronger preferences for religious interventions in counseling. Results supported both hypotheses, indicating that a significant relationship exists between religiosity and preferences for religious interventions, and between gender and preferences for religious interventions. These results have important implications for counselors working with religious clients.
Department of Secondary, Higher, and Foundations of Education

My dissertation presents a survey of theories of violence in contemporary theological discourse. I consider four positions that represent a range of current trends within theology: Girardian anthropology, the radical orthodoxy movement, liberation theology, and feminist theology.
Rene Girard creates a scientific model of violence as a universal scapegoating mechanism at the origin of all human culture, which he posits as knowledge gained through the revelation of Jesus Christ. A key figure in the radical orthodoxy school, John Milbank, recovers Augustine's theology of history as a narrative of the ontological priority of peace in an attempt to discipline human desire away from its fascination with violence. Latin American theologians argue a similar priority of the peace and justice of the kingdom of God in their rhetoric of revolutionary violence as a defense of a poor majority oppressed by the structural violence of the state. Three feminist theologians, Carter Heyward, Rita Nakashima Brock, and Susan Thistlethwaite, construct an essentialist eros untroubled by violence in order to denounce the abuses of patriarchal sexual violence.
These contemporary theologians structure their discussions of violence as a speculative problem within categorical distinctions of good and evil. Their ordered theological systems exclude real negativity, not only from God as a totality of good, but also from humans. Within these theodicies, violence becomes unrepresentable in terms of damage to bodies.
I analyze the work of Georges Bataille, a philosopher of religion, as a critical counterpoint to these theories of violence. Bataille's practice of a mysticism of violence disturbs theological assumptions of humanness as intrinsically good and extends the notion of the sacred to include abject flesh and its violence.
Bataille's work provides resources for a "poetics of reality," a way for Christian theologians to express negativity---undecidability, ambiguity, disorder, pain, violence, bodily disintegration, death---as part of their religious imagination rather than perceiving it as an external threat to ordered theological systems. A poetics of reality is a practice of attention that lives deeply in human instability and human yearning for God.

Chapter 1 introduces the significance of theological anthropology in counseling for theological coherency. Specifically, I discuss the anthropological issues of the spiritual nature and sin and their implications for what I call theo-anthropological holism. The epistemology of the three counseling models is summarized to establish background context in examining their anthropology in chapters 2 through 4. Chapter 2 highlights the anthropological framework of Christian psychology. Specifically, it examines Eric Johnson’s structural anthropological framework and Robert Roberts’ emphasis on virtues for an understanding of their holistic approaches to anthropology. Their views on personal responsibility and sin shapes their understanding of the spiritual nature. Chapter 3 reveals a distinct form of anthropological dualism between the spiritual and psychological nature in integrationist counseling. The psychological nature is emphasized based on at least three factors: (1) a narrow view of the spiritual nature, (2) a priority on psychological healing, and (3) the view on personal responsibility and sin. Chapter 4 explains why biblical counselors argue for the sufficiency of Scripture from an anthropological perspective. Based on the biblical view of the heart, biblical counselors view the spiritual and psychological natures as a part of the heart. Their view of the heart also shapes their view of sin and the holistic nature of sanctification. Chapter 5 evaluates the key anthropological themes from the three counseling models based on the structural, functional, and relational aspects of the image of God. I describe a covenantal schema as a holistic approach that supports theo-anthropological holism. A covenantal schema is appealing for its coherency with theological anthropology and emphasis on a relationship with God for spiritual renewal. Chapter 6 concludes the dissertation by summarizing my research findings and offering future areas of research. I also present a case study with “Jake”, based on a covenantal schema to highlight key components and contrast it with the other three counseling models.

Women and young people who have experienced domestic violence view themselves through an abuse-dominated lens, causing thin descriptions of themselves. Research was undertaken with seven women and eleven young people to explore how they had experienced domestic violence and to co-author and co-construct new stories of identity. This research addressed how a narrative pastoral approach guides therapeutic conversations with people who have experienced domestic violence. A narrative approach has at its heart the notion of decentred practice and an ethic of care. Reflective letters after each group meeting played a central part of the research. The letters were structured to tell the alternative stories emerging during and between sessions. These stories were told and retold and in each telling the women artd young people experienced alternative views of self and joined others in this re-writing. Participants spontaneously continued to meet beyond the completion of the research
M. Th. (Practical Theology)

This dissertation examines how the thought uder girding the biblical counseling movement as founded by Jay Adams has developed since 1988 Chapter 1 examines the historical and theological context for that development. This chapter is concerned to set the context necessary in understanding the work to follow. Chapter 2 evaluates the conceptual development of the biblical counseling movement. The development in the movement regarding sin and suffering and motivational issues is considered. Chapter 3 addresses the methodological development of the biblical counseling movement. The shift from the formal and authoritative method of Adams to the relational method of the second generation of leaders is documented. Chapter 4 tackles the apologetic development of the biblical counseling movement. The chapter highlights the various approaches in engaging with outsiders of the movement. Chapter 5 engages the work of Eric Johnson. Johnson is the only other scholar who seriously evaluates the counseling movement as anything other than monolithic. This chapter assesses the correctness of his approach. Chapter 6 seeks to address areas in further need of development with regard to motivational issues in biblical counseling. Efforts are made here to further develop a biblical counseling understanding of human motivation. Chapter 7 concludes this dissertation. The argument is made that, in evaluating the development of the biblical counseling movement, it is important to embrace the founding work of the first generation and the developing work of the second generation, being thankful for each. This work argues that the biblical counseling movement is one, single movement that has experienced conceptual, methodological, and apologetic development from a first, founding generation to a second, developing generation. It is further argued that this development has improved the theological foundation of the movement.

Afrikaans: Hierdie proefskrif wil vanuit navorsing met "n postmoderne, pastoraal-narratiewe aanslag iets vertel rondom seksueel-verwante geheime. In hoofstuk 1 val die soeklig op 'n verduideliking van die weg waarlangs die navorsing aangepak is. Deur gebruik te maak van die ABDCE-skryfformule van "n fiksieskrywer, is ruimte geskep waarbinne narratief-gebaseerde navorsing gedoen kon word. Die navorsing word derhalwe langs die weg van aksieverhale (Action), agtergrondsbegrippe (Background), die verdere ontwikkeling van die navorsing (Development), die klimaks (Climax) en einde (Ending) ontwikkel. In hoofstuk 2 word enkele aksie-stories rondom geheime uitgebeeld. Die verhaal van Tim, asook verhale en gesprekke uit Internet-gesprekslyste en verhale uit die media met besondere klem op hedendaagse kletsprogramme, word hier weergegee. Hoofstuk 3 bied 'n agtergrond van bepaalde perspektiewe rondom aspekte soos "language games", paralogie, dekonstruksie, postmodernisme, sosiaal¬konstruksionisme en narratiewe terapie. Betekenisse wat ons handelinge lei en bepaalde vrae wat aan ons praktiese denke lewe gee, word hierin uitgelig. Hoofstuk 4 bied "n dik, breedvoerige beskrywing van menslike seksualiteit. Verhale en perspektiewe rondom seksualiteit, "eksternalisering", seksuele mites in die samelewing asook 'n beskrywing van seksualiteit vanuit die etiese, Bybelse, na¬Bybelse, sistemiese en postmoderne perspektiewe word gegee. Hoofstuk 5 bied "n dik, bree beskrywing van die gesin waarin aangetoon word dat die heIe gesin, die groter gesin sowel as die gemeenskap by geheimhouding betrokke kan wees. Perspektiewe uit die Ou en Nuwe Testament word toegelig en daar word teen verafgoding van die ideaIe gesin gewaarsku. Verbond, skepping, verlossing en pneumatologie word as 'n Bybelse benadering tot die gesinslewe geïdentifiseer. Eienskappe van die moderne gesin sowel as die sogenaamde "tweede familie" word bespreek. Die verhale van Koning Dawid en Isak se gesinne dui op die bevryding van die verlammende effek wat die verlede met sy foute op die huidige gesinslewe het. In hoofstuk ses word aandag gegee aan 'n perspektief op seksueel-verwante geheime. Die geheime seksuele wereld van adolessente word ondersoek en aandag word gegee aan geheime temas wat mag voorkom. Intensiewe aandag word ook gegee aan die posisie van die terapeut in gevalle waar geheimhouding in terapeutiese sessies ter sprake kom. Hoofstuk sewe bied 'n samevattende kritiese refleksie op die navorsing, enkele gevolgtrekkings word gemaak vanuit my eie ervaring rondom die bepaalde navorsing. English: This dissertation attempts to relate something on sexual-related secrets from a postmodern, pastoral-narrative perspective. In chapter one the focus is on an explanation of the manner in which the research is done. By using the ABDCE-formula of an author of fiction, a space is created in which narrative-based research could be done. The research develops through action stories, background concepts, further development, climax and the end. Action stories concerning secrets characterize chapter two. The story of Tim, as well as stories and conversations from Internet discussion lists and stories from the media with the accent on current chat shows are shared. Chapter three supplies a background of certain perspectives on aspects like language games, paralogy, deconstruction, postmodernism, social constructionism and narrative therapy. Meanings guiding our actions and certain questions which gives life to our practical thoughts, are highlighted. Chapter four provides a thick description of human sexuality. Stories and perspectives on sexuality, externalization, sexual myths in the community as well as a description of sexuality from ethical, Biblical, post-Biblical, systemic and postmodern views are given. Chapter five gives a thick description of the family and shows that the entire family, the larger family as well as the community could be involved in secrecy. Perspectives from the Old and New Testament are shared and a warning against idolisation of the ideal family is made. Covenant, creation, salvation and pneumatology are identified as a Biblical approach to family life. The modern family, its characteristics and the so-called "second family" are under discussion. The stories of King David's as well as Isaac's families bring deliverance of the paralysing effect that the past with its mistakes might have on family life in its present form. Attention is focused on a perspective on sexual-related secrets in chapter six. The secret sexual world of the adolescent is investigated and special attention is paid to secret themes which might occur. Intensive attention is also paid to the position of the therapist regarding secrecy in therapeutic sessions. Chapter seven gives a summarized critical reflection on the research. This includes my conclusions from own experience gained in the process.
Thesis (PhD (Practical Theology))--University of Pretoria, 2006.
Practical Theology
unrestricted

Afrikaans: Die metodologiese model wat gevolg is het gepoog om deur die wisselwerking tussen teorie en praxis ‘n praktykteorie te lewer wat tot ‘n meer effektiewe bedizening in pastorale begeleiding van gesinne wat die trauma van ‘n miskraamsituasie beleef het, te kan dien. Indien hierdie praktykteorie geïmplementeer word, sal dit in die Prakties-Teologiese terugvra na die Woord daadwerklik daartoe bydra dat die beeld en bedoeling van die herdermotief in die pastoraat tot sy reg sal kom. Die ondersoek het van die hipotese uitgegaan dat daar ‘n leemte bestaan ten opsigte van die betrokkenheid van predikante by gesinne wat die trauma van ‘n miskraam beleef het. ‘n Empiriese ondersoek is gedoen en die resultate bevestig hierdie hipotese. In die literatuurstudie is daar gefokus op miskrame vanuit die perspektief van die rousmart-teorie en die gevolgtrekking is gemaak dat daar ‘n verband bestaan tussen ‘n miskraam en die rousmart wat daaruit voortspruit. Die status van die fetus, asook die vraag na die lewe ná die dood en die sin van lyding is vanuit verskillende perspektiewe ondersoek om as agtergrondskennis vir pastorale begeleiding te dien. Op grond van die resultate van die literatuurstudie en die empiriese ondersoekl is tot die slotsom gekom dat hierdie ‘n spesialiteitsgebied is, en dat ‘n toerustingskursus vir predikante kan lei tot ‘n beter begeleiding van mense in so ‘n situasie. Die raamwerk van so ‘n metodologiese model wat spesialiteitstoerusting vereis, sal moet fokus op die bemagtiging van predikante ten opsigte van die wêreld van die miskraamslagoffer, om sodoende daadwerklik hulpverlenend by die situasie betrokke te raak. ‘n Raamwerk vir so ‘n toerusting word as praktykteorie aangebied. English: The methodological model employed attempted to provide a practical theory through the interaction between theory and praxis to produce a more effective service in pastoral guidance to families who have experienced the trauma of a miscarriage situation. Should this practice theory be implemented, its Practical-Theological reference of the Word of God may actively contribute to the image and meaning of the pastoral motive in the pastorate being more clearly displayed. The study was based on the hypothesis that there is a need regarding the involvement of ministers with families who have experienced the trauma of a miscarriage. An empirical study was performed and the results confirm this hypothesis. In the literature study attention was focused on miscarriage from the perspective of the grief theory, and it was concluded that a causal relationship exists between miscarriage and the subsequent grief process. The status of the fetus, as well as the question regarding life after death and the purpose of suffering, were considered from various perspectives to provide background kwowledge for pastoral guidance. On the basis of the results of the literature study and empirical investigation, it was concluded that this is a speciality field, and that the appropriate preparation of ministers may equip them to better serve persons in a situation as this. The framework of such a methodological model requiring special preparation will have to focus on the empowerment of ministers with regard to the world of the victim of miscarriage, thus enabling them to become actively and supportively involved with the situation. A framework for the appropriate preparation of ministers is being offered as practice theory.
Thesis (PhD (Practical Theology))--University of Pretoria, 2006.
Practical Theology
unrestricted

The constituent concepts of theology, also practical theology and counselling, have lost much of their previously precise meaning, also by virtue of the growing confusion surrounding what counts as counselling and theology. This crisis has created a lot of uncertainty that this thesis endeavours to counter. As the defining paradigm inscriptions of the old modern methodological boundary stones have weathered away, any attempt simply to rework traditional counselling and theological problems proves to be a futile venture. Even if the measure of critical consciousness regarding worn-out modernistic concepts has been raised to a maximum height towards renewed initiation and even if the intentions remain unabashedly sincere to move beyond the disintegrating modernistic approaches, they prove to be an ineffective scheme. The dissertation states courteously, but deliberately that it is not possible to move beyond modern counselling and theology from within modernism. Postmodernism is also not simply a new critical approach barring generalizations, "grand narratives", objective descriptions and dogmatic statements. Deconstruction, not as a new approach, but rather as opening up new dimensions towards celebrating life, can move beyond modernism towards postmodernism, maintaining reason and logical arguments, and rejecting the slogan "everything goes". In fact, if you scratch a sceptical relativist, you will expose a ... modernist, as the reverse side of an absolutist conviction. Postmodernism and deconstruction set new differentiated agendas for and redraw new-fangled "maps" of counselling and theology. The exposure of the different contemporary approaches regarding certainty in modernism and Cartesian proclamations is distinguished and the different perspectives are thematically woven together as a response to the sense of "crisis" in need of new discernment, rather than by new approaches in defining specific problems. The conclusions of postmodernism and deconstruction are not gratuitous nuggets containing certain solutions to be exchanged for edification of some spurious second enlightenment, but perhaps they are bridgeheads to different shores. The story of "dancing with uncertainty" starts with disentangling modern communication of sending "meaning" and receiving "clear" messages as impossible, towards postmodern communication where "communication is the message". Consequently, counselling and theology are enlivened from ontology to praxis, not by the objective Word or an a priori method, theory or faith determination, but by the praxis of the Holy Spirit. Descartes' legacy, determining life for more than three hundred years, is unraveled and thwarted: - The subject-object split in thinking and acting, supporting "representation" of objects by the subject, is debunked as false. - The transforming of "representation" into "presentation" as the heart of the modern problem, where knowledge is obtained "immediately" and not by way of mediation of language and numerous interpretations, and where God is known directly or "immediately" and not by way of interpreted revelation or human concepts, is rendered fictitious. - The determination of life in al its variety as mathematically, logically and formally certain, causing "facts" to be either true or false depending on the "correct" methodology and theories as solutions, is exposed as conjured. Life, counselling and theology are always in a specific historical vista, cultural context and personal detailed milieu. The perspective determines the validity of the "fact". If you live by "eternal truths" and predetermined certainty, there is no room for the work of the Holy Spirit. A start is made to remove the modern Cartesian foundations of counselling and theologies towards postmodern approaches where we do not know what heals and what certain theology is. Every one can counsel through the Holy Spirit and there are as many theologies, as reactions on the revelations of God in Christ, as there are people. Theology and counselling are pre-theoretical and pre-cognitive as they do not proceed from a translucent self or a "neutral" language. We are not healed or saved through an objective certitude of believing dogmas or applying curing techniques, but by a living faith in Christ and an empowering praxis of the Holy Spirit enlivening us towards more humanness and humaneness. Our approach is pneumatological as we can never in any circumstance determine theology and counselling from outside the process of performing counselling and theologizing. That would follow the devious Cartesian subject-object split of determination of eternal objective truths and methods of curing from inside an isolated monad, the self. Postmodernism claims that we are always already immersed in the world and only when we assume not to be and step back, theorise, theologise and narrate narratives, devise counselling techniques, we actually determine final truths and facts. This is a total deception as we always approach theology and counselling, "objective reality" already with concepts, language assumptions, theories and values. Postmodernism claims that both realism, the conviction of a neutral independent world "out there", as well as idealism (anti-realism), the conviction that certainty entails the mind in full self-consciousness, are false outgrows of Cartesian representations of the subject-object split. The thesis culminates in the postmodern claim of the Holy Spirit overcoming the 2000 years old faith-knowledge dichotomy and dualism. The Holy Spirit does not assist in attaining "supernatural" healing in counselling or obtaining "eternal truth" clarity in theology, but in enhancing the humanness and humaneness of people in this world, eschewing another realm, the supernatural with dominant "theories", "eternal truths" and final dogmas. Exuberance invading this life from the final victory of the Kingdom of God is effected by the Holy Spirit in all spheres of life, albeit tentatively and provisionally. This study concludes by claiming that life is not theologically or psychologically certain, but joyous and beautiful, so that we can always dance with uncertainty.
Philosophy, Practical & Systematic Theology
D.Th.

The Gumuz society in Ethiopia has been neglected and almost forgotten by the previous rulers of Ethiopia. It is not surprising therefore to see that the majority of the population of Ethiopia have no knowledge about the Gumuz society. This society was not exposed to education until the arrival of the missionaries at the end of 1950's. When Christianity was introduced, the Church did not do enough in helping Christians to distinguish between the Gumuz traditional and the Christian marriage practices, the former which denies some male members of the community the possibility of getting married. Marriage is contracted by exchanging girls. Thus, unless a man has a sister to exchange he is not going to get married. There is an assumption that a man may get a girl from one of his extended families, but that is not always possible. He may or may not get a girl. Therefore the man will end up without getting married. The introduction of Christianity made it possible for every member of the Gumuz people to get married by allowing them to marry from the neighbouring tribes. However, it introduced another side effect. Christians were not able to differentiate between the Gumuz traditional and Christian marriage practices. This dissertation studies the traditional and the Christian marriage practices of the Gumuz society and of the Ethiopian Evangelical Church Mekane Yesus (the EECMY). According to the Gumuz society, marriage is believed to be (Okka) God given. To get married is to obey okka, to accept what God has given, and to have as many children as possible in order to increase the population of the Gumuz tribe. Failure to get married is a crime against traditional beliefs and practices. Furthermore, this dissertation provides the way the Gumuz society understands divorce. Among the Gumuz society divorce does not concern only one family. Both family members and extended families are affected. Since marriage is performed as indicated earlier on by exchanging girls, if a person divorces his wife he has to expect that his sister will divorce her husband which will disturb the whole extended family relationships. Realizing the risk, every married persons in the Gumuz society is conscious about divorce. This attitude brings the rate of divorce to a low level. This dissertation sees the need for counselling and appeals for a therapeutic approach by putting emphasis on contextual family therapy, a therapeutic process which is constructed with maximal concern for its relevance to the cultural context in which it occurs. For example, the problems related to exchanging girls, marriage between the Gumuz and the neighbouring tribes, the issue of divorce, and so forth, are not problems which can be discussed only with individuals or a family member, it needs the inclusion of extended families as well as multigenerational processes. This therapeutic process is capable of providing a contextual approach by looking at the system of the family. I recommend the therapists to have a grounding in the general principle of family life and to get familiar with the way families operate as a social system. The dissertation hopes to create awareness among therapists with basic theories of family systems which enable them to get knowledge of a causes for dysfunctional behaviour within the families, and to equip them with therapeutic skill. This is paramount.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1996.

I studied perspectives on counselling and the counsellor in Korean culture. For this research I made use of a Narrative pastoral counselling approach that was situated in a Postmodern paradigm. As this research method concentrates on the life stories told by the life-story-tellers or co- researchers, I chose a few focus groups consisting of Koreans of different ages and both genders to help me to correct and understand my findings. I also used a questionnaire because language and communication is and was a big problem in Korea (I cannot speak Korean, and most Korean people cannot speak English). The findings were used as discussion topics in the focus groups and also in the interviews I had with several Korean individuals. In this study I dealt with many of the interesting and new things I learnt in Korea and from the Korean people (my story). Secondly, I shared the results from the questionnaires and also the feedback from the focus groups and interviews concerning these results (the Action story). Thirdly, I also tried to share a very in-depth picture of the Korean people’s history, customs, language, psychology, present-day Korea and Korean religions (their story or background story). In the background story, I used their stories, thus, I have made use of different story tellers’ stories and have used these voices as is. In listening to all of these life stories from Korean people, I have come to a better understanding of how Korean people deal with their problems. Coming from a paradigm where I tell my story with a Western culture’s tune, I have also came to see that even though I have come to a better understanding of how Korean people deal with their problems, it was still impossible for me to come to a true understanding of their approach. My biggest discovery was that one has to realize that each culture, even each individual, has a unique story. To come to a better understanding of this story, I have to have empathy and also to allow myself to be pulled over the threshold into the other person’s life. Even so, I also have to realize that my listening will still be obscured by the “noise” of my own self.
Dissertation (MA)--University of Pretoria, 2007.
Practical Theology
Unrestricted

Yu Yan Ting Renee.
Thesis (M.Div.)--Chinese University of Hong Kong, 2009.
Includes bibliographical references (leaves 70-71).
Abstract --- p.",ii"
Acknowledgement --- p.iv
Table of Contents --- p.V
Chapter Chapter One: --- Introduction --- p.1
Chapter (I) --- Overview --- p.1
Chapter (II) --- Statement of Research Questions --- p.3
Chapter (III) --- Definitions of Professions --- p.4
Chapter (A) --- Pastoral Counseling --- p.4
Chapter (B) --- Pastoral Care --- p.6
Chapter Chapter Two: --- Stone´ةs Theology in Pastoral Counseling --- p.8
Chapter (I) --- Introduction --- p.8
Chapter (II) --- “The Word of God´ح in Stone´ةs Theology in Pastoral Counseling --- p.10
Chapter (III) --- “Acceptance of Self and Spirit´ح in Stone´ةs Theology in Pastoral Counseling --- p.14
Chapter (IV) --- Theodicy in Stone´ةs Theology in Pastoral Counseling --- p.17
Chapter (V) --- Theological Assessment in Pastoral Counseling --- p.20
Chapter (VI) --- Spiritual Direction as a Concern in Pastoral Counseling --- p.21
Chapter (VII) --- Pastoral Care as Community Endeavor --- p.23
Chapter Chapter Three: --- Stone´ةs Brief Pastoral Counseling --- p.26
Chapter (I) --- Introduction --- p.26
Chapter (II) --- Methodologies of Stone´ةs Brief Pastoral Counseling --- p.28
Chapter (III) --- Practice of Stone´ةs Brief Pastoral Counseling --- p.33
Chapter Chapter Four: --- A Dialogue Between Stone´ةs Theology in Pastoral Counseling And His Brief Pastoral Counseling --- p.45
Chapter (I) --- Word of God in Pastor-Counselor and Parishioner-Counselee Relationship --- p.45
Chapter (II) --- Proactive Role of Pastors as Means of Grace or Means of Goal --- p.48
Chapter (III) --- Assessment in Brief Pastoral Counseling --- p.49
Chapter (IV) --- Making Change as the Goal in Brief Pastoral Counseling --- p.51
Chapter (V) --- Role and Meaning of Suffering in Brief Pastoral Counseling --- p.54
Chapter (VI) --- Community Endeavor --- p.57
Chapter (VII) --- Influence of Solution-Focused Approaches in Stone´ةs Brief Pastoral Counseling --- p.58
Chapter Chapter Five: --- Conclusion --- p.63
Appendix 1 ： Pastoral Counseling Checklist --- p.66
Bibliography --- p.70

In general, adolescence is regarded as a period of growth between childhood and maturity. Children in this phase undergo a so-called developmental stage of the human life cycle. Consequently, family circumstances are of great importance. Adolescents in South African remarried families go through diverse and dynamic experiences with regard to forms of family or family types: biological families, single parent families, and remarried families. In social discourse, a biological family is widely believed to be the optimal set of circumstances for children, whereas a single parent family and a remarried family lack proper support for children. Is this true? Are the circumstances of adolescents in a remarried family an obstacle to their growth? The main purpose of this research was not to gather data about adolescents in remarried families and to add such data, but to understand adolescents’ stories in greater depth. With this in-depth understanding, this research attempts to bring together the outcomes of their told stories (local knowledge) and their community and the academic world. To do this, two main characters from remarried families joined the research project and the voices of two schoolteachers were included. In order to obviate probable biases on the part of the researcher, the two teachers took on the role of a reflection team. In unstructured conversational interviews, the researcher adopted a pastoral narrative approach, in accordance with a social constructionist perspective.
Thesis (PhD (Practical Theology))--University of Pretoria, 2008.
Practical Theology
unrestricted

The aim of this study is to determine the influence of personality type as described by Jungian personality theory on marriage problems and to determine the usability of the Myers-Briggs Type Indicator to solve problems in the understanding and appreciating of individual personality differences. The research depicts the importance of self-awareness to maintain significant relationships. Self-awareness is conceptualised as an integral part of personality psychology. Accurate personality assessment is described as a means to gain accurate self-awareness. A literature study is done on personality theories to discover what role they play in marriage counselling. The question - where does the personality theory of Jung fit into personality psychology and marriage counselling - is answered. The Myers-Briggs Personality Type Indicator® as an application of Jungian personality theory and an assessment technique to gain accurate self-awareness is discussed. A literature study of different marriage counselling approaches is presented and the focus of these approaches is discussed. None of these approaches used personality theory explicitly. A marriage counselling approach is developed which integrates the Myers-Briggs Type Indicator. The approach has five pillars: 1. Developing mutual trust 2. Recognizing and accepting individual differences 3. Giving and receiving feedback 4. Solving problems 5. Letting go of the past The research presents case studies, which confirm that the Myers-Briggs Type Indicator does help individuals and couples to become self-aware and develop awareness of the differences between their personality types. This self-awareness helps to rebuild marital relationships.
Practical Theology
DTH (PRACTICAL THEOLOGY)

Text in Afrikaans, abstract in Afrikaans and English
Hierdie proefskrif het ontstaan uit die behoefte aan 'n bruikbare huweliksvoorbereidingsprograrn wat op 'n teologiese praktykteorie gebaseer is. Die proefskrif word in die praktiese teologie gedoen waar die interaksie tussen teorie en praktyk met verwysing na die huwelik bestudeer is. Hieruit is 'n teologiese praktykteorie vir huweliksvoorbereiding opgestel. In die definiering van 'n program vir huweliksvoorbereiding moet die vraag gevra word waarvoor die paartjie voorberei moet word. 'n Ander wyse om die vraag te stel, is bloot dit: Wat is 'n huwelik? Die probleem is dat daar nie huweliksvoorbereidingsprogramme bestaan met 'n teologiese basis wat gebruik kan word in die voorbereiding van paartjies vir hul huwelik nie. Daar is heelwat programme wat met verskillende vraelyste en formules byvoorbeeld kommunikasie kan verbeter; maar daar is nie programme wat geformuleer is vanuit 'n teologie van die huwelik nie. 'n Definisie vir die huwelik is saamgestel uit die beoordeling van bestaande definisies en die analisering van huweliksmodelle en -vorms. Daarna is 'n definisie vir huweliksvoorbereiding geformuleer. Hierdie definisie is saamgestel uit 'n literatuurstudie en evaluering van bestaande definisies en omskrywings en 'n beoordeling van die geskiedenis van huweliksvoorbereiding in die Nederduitse Gereformeerde Kerk. Die definisie vir huweliksvoorbereiding word in hoofstukke 4 en 5 verduidelik en in hoofstuk 6 word 'n teologiese praktykteorie geformuleer. In hoofstuk 7 word praktiese riglyne vir die implementering van die program gegee. In die definisie word die noodsaaklikheid van interaktiewe kommunikasie tussen pastor en paartjie verduidelik en die betrokkenheid van die pastor, die gemeente en die kerk by die aanbieding van huweliksvoorbereidingsprograrnme word beklemtoon. Verder plaas die definisie die huwelik binne vier teologiese konsepte, naamlik roeping (die paartjie moet geroepe wees om die ouerhuis te verlaat om in die huweliksverhouding bevestig te word); verbond (die begin van 'n nuwe verhouding); sakrament (die huwelik wat as kerk in die kleine moet funksioneer); en liefdesgemeenskap (die stimulering van die inherente groeipotensiaal van die paartjie).
This thesis originated from the need for a pragmatic pre-marital counselling program based on a theological theory of practice. The research was done in practical theology where the interaction between theological theory and praxis with regard to marital life was studied. Out of this work a theological theory of practice for pre-marital counselling and enrichment was formulated. In defining a program for pre-marital counselling the question is "What to prepare the couple for?'' In other words, the question "What is a marriage?" arises. The problem is that no premarital counselling program based on a sound theological theory of practice (theology of marriage) currently exists that can be used as a program to prepare couples for their marriage. A definition of marriage was compiled from existing definitions and formulations which were analyzed and evaluated in terms of models and forms of marriage. Thereafter a defintion for pre-marital counseling was developed. This defintion was compiled from a study of literature; an evaluating of existing definitions and formulations; and the history of pre-marital counselling in the Dutch Reformed Church. This definition is explained in chapter 4 and 5 in chapter 6 a theological theory of practice is formulated. In chapter 7 a program is presented with practical guidelines for implementation. In the definition the necessity of interaction between pastor and couple is explained as well as the need for the pastor, congregation and the church to participate in adininistering counselling programs. Finally, the definition places marriage in four theological concepts namely, vocation (the calling to leave home and enter a marrital relationship); covenant (commencing a new relationship); sacrament (the marriage as church personified); and community (stimulating the growth potential of the couple).
Philosophy, Practical and Systematic Theology
Th. D. (Praktiese Teologie)

This study began from the pain of a woman going through divorce and experiencing invisibility in the church. Through conversations with divorced people in a small research group and a participatory research process, the study brings together the narratives of literature, narrative therapy and pastoral care to challenge the dominant discourses of divorce and its influence and effects on people's lives and the communities in which they live and worship. From the study has grown a healing ministry with people who are divorced, which has begun to tum around their experience of invisibility and isolation into an experience of community, inclusion and care.
Philosophy, Practical & Systematic Theology
M. Th. (Practical Theology (Pastoral Therapy))

While Christian counseling is a burgeoning field, it seems to lack clear philosophical and methodological definitions. This is particularly true when it comes to the human-divine relationship in that few theories or models exist that can guide practitioners in assessment and intervention of the human-divine relationship in order to improve it. Attachment theory offers relational concepts that can be applied to a person's relationship with God thus offering guidelines for soulcare providers. Attachment theory describes the relationship between God and persons in similar fashion with the Bible. Adoption is understood to be the central doctrine that relates to attachment, but it is aided by justification by faith, union with Christ, naming God "Abba," and the testimony of the Spirit. While attachment theory holds much in common with biblical principles, it also has several deficiencies including biological reductionism and limited teleology. Attachment theory is most applicable to Christianity in a post-postmodern ideology that allows for metanarrative but also takes seriously the subjective elements of experience as these experiences form narratives through a hermeneutic function in which persons interpret reality. Paul Ricoeur's concept of testimony aids in explaining the way in which life experiences form a narrative that fuels concepts of self, others, and relationships and the manner in which this process if transformed. Ricoeur's ideas have much in common with the Adult Attachment Interview in which adult's state of mind toward attachment is revealed through the type of narrative they produce about attachment. The primary indicator of such is the level of coherence in the person's narrative. It is proposed that a similar narrative interview, entitled the Adult Attachment to God Interview (AAGI), could produce indicators of a person's level of security and primary attachment strategy. Through testimony analysis, the soulcare provider can discover the level of coherence of a person's narrative concerning life with God and thus encounter the type of attachment a person has with God. Furthermore, the interview process will give insights into types of interventions that will aid the person in developing a more cohesive narrative and thus a more secure relationship with God.
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This exploration involves the influence of a system of patriarchy on both women and men in an inclusive way within business context. The work attempts to move away from dualisms that stereotypically define gender according to patriarchy. The challenge of this work is to find ways of describing women and men that is less defined by gender and more about our similarities as human beings. It has been suggested in the research that the business environment is still a male dominated environment. It is therefore the intention of this work to encourage ways of defining ourselves that one person does not hold benefit one over another in an abusive way. As the system of patriarchy has been endorsed by the church, the research considers how the pastoral therapist may be relevant to the business environment.
Practical Theology
M. Th - Specialising in Pastoral Therapy

This study was done to explore how modern Pastoral Care and Counselling models could be in dialogue with some valuable Xhosa traditional practices in the urbanised context around Umtata in the Eastern Cape. The intention is to provide a marriage enrichment programme to the congregants of the Methodist Church in this region. This has been offered in response to increase in the rate of divorce, separation and emotional distress experienced by many couples in the area. Chapter one offers the methodological framework for the entire theoretical and practical study. The second chapter explores various concepts of the family systems theory with particular focus on Murray Bowen's systems theory. This should bring forth a clear understanding of behavioural patterns which manifest in marriage when the system loses equilibrium. Grounded in the family systems theory is the concept of normal family processes. The third chapter looks into the understanding of normal family processes as brought across by various American authors. The chapter takes the interpretation further by looking into normal family processes in the original Xhosa cultural communities. The reason for the exercise is to bring awareness about what is normal before one can address what is abnormal. This is for widening the horizons so that what is culturally normal should not be labelled as abnormal. The fourth chapter prepares groundwork for the establishment of intervention and counselling strategies specifically within the Xhosa communities around Umtata. This chapter is field work done through interviews so as to gain an awareness about what the people of this region presently think, feel and say about marriage and family life experiences. The fifth chapter looks into the minister's uniqueness in marriage enrichment in comparison with his or her colleagues in medical, social work and family therapy or psychotherapy fields. A theological exploration is dealt with in the sixth chapter with a view to contend with biblical principles applicable to marriage. Chapter seven discusses a training model for a lay team of twelve members to promote the concept of the priesthood of all believers. The views of authors like Switzer, Clinebell, Colilns, Herbert Otto and others are consulted and opened to dialogue with Xhosa Traditional practices offered by oral sources. Chapter eight focuses on premarital education. Within this eduGative counselling, a hand-out on marriage contracts is prepared in both English and the vernacular language. Interdisciplinary work has been included through the engagement of resource personnel from the medical, financial and legal fields. Chapter nine actually presents the Marriage Enrichment Programme in a workshop form. Within the programme, theoretical and practical work is done in contextual bible study, communication and conflict resolution exercises as well as conscietisation about valuable Xhosa traditional marriage practices. The contextual model on marriage enrichment is offered to a group of forty-four congregants. The evaluation forms provide a positive result of this marriage enrichment model. The results express a need to address marital problems in our communities. This does give support to the Hypothesis that was tested. Modern pastoral care and counselling models can be adapted to traditional context with positive results. Lay involvement promotes maximum participation of the People of God in care giving. However, further results will be achieved with more workshops or retreats. More effectiveness will also come with the training of more lay teams. This demands large sampling in lay training, more interviewing and more involvement of the rural community elders for more information on traditional practices.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000

Facilitating improvement, here-and-now, in a person's psycho-spiritual functioning is an aspect of both practical theology and group psychotherapy. This improvement can only occur through human intermediary, as both practical theology and group psychotherapy recognise. The premise of this thesis is that people reveal their religious and existential concerns (i.e., one's deepest feelings about God, life, and existence) through their here-and-now interpersonal interactions. These existential and religious concerns can be successfully addressed within psychotherapy groups by adopting a nonlinear, psychotherapeutic approach which focuses on here-and-now interpersonal interactions. This here-and-now style of psychotherapy provides the pastor/therapist with a practical-theologically sound method by which to relate to another person on the deepest level, and it provides the means by which the pastor/therapist can identify, describe, and analyse another person's existential/religious issues. The following propositions are put forth: * * * * * * * Existential concerns are inevitably religious in nature but not always articulated in religious terms. These existential/religious concerns are the subject of both group therapy and practical theology. Practical theology is characterised by a Janus-like, self-reflective loop of theory to praxis. This loop is also seen in the here-and-now style of group psychotherapy. Group psychotherapy and practical theology deal with religious ideation: group therapy by examining interpersonal interactions; practical theology by examining the person-to-God relationship. Psychotherapy groups can be a "coming of God with human action as intermediary." Group psychotherapy and practical theology address genuine human need through the four pastoral functions. Group psychotherapy and practical theology adhere to the scientific method of constructing hypotheses based on deductions stemming from heightened awareness. Group psychotherapy has a practical theological function when it serves as a means of transitin~ through the theological stages of God the void, to God the enemy, to God the companion. Group psychotherapy fulfils a practical theological function by transforming human ways, i.e., opening one up to the influence of other people and the Christian God who works through those people as intermediaries.
Philosophy, Practical & Systematic Theology
D. Th. (Practical Theology)

The objective of this research study is to investigate the problems of the divorced Christians within the Anglican Diocese of Kirinyaga in Kenya. A selection was made of some the divorced Christians in this diocese who even after their separation and divorce remained in the Church. The divorced Christians in this study were observed to have many more problems than ordinary Christian people. Their failure to survive their marriage made them feel desperate, tending towards a sense of personal failure. It was hypothesized that divorcees experience being sidelined in the Church, thus causing them physical and psychological emotions which affect them and label them as people who are unpardonable. Jack Dominian (1979), in search of information leading to the breakdown of marriages, has observed that the Christian Churches' teaching on sexuality and marriage has been a factor contributing indirectly to the breakdown of marriages and specifically to divorce. He also confirmed that another important contributing factor is the background of the partners. With this in mind the Christian Churches will want to do everything possible to save marriages. Therefore, the Churches have to be properly prepared and equipped for undertaking the challenges involving in building a worthy marriage. At the end of this research study the emphasis on marriage counselling is appealed to as a worthy tool to guide people towards a stable marriage. The dissertation commences with chapter one as an introduction which defines the objectives, motivation and the hypothesis to be tested. The literature review is tabled and is followed by definition of the terms so as to make the reader familiar with their usage. Finally, the chapter closes with the structure of the study. Chapter two deals with the methodology, explaining the sample and the development of the tool. The survey and all procedures are explained. Chapter three is divided into three parts. Part one introduces Agikuyu marriage and divorce, part two brings a theological review of divorce problems in the scriptures and part three brings a challenge to the missionary endeavours in the Anglican Diocese of Kirinyaga. It deals with the tensions created by the efforts of the Western missionaries and the Church as they came up against the African traditional heritage. Chapter four brings out the results of the methodological work. Hypothesis analysis is done and the interpretation given. The findings are given for and against the hypothesis. Discussion of the findings is done and then a conclusion is made. Chapter five is divided into three parts. First, a few ideas arising from the findings are discussed at length.The second part is the way forward which suggests possible ways in dealing with divorcees and enhancing a stable marriage. The final part carries the concluding remarks as a summary of the research study.
Thesis (M.Th. ; School of Theology)-University of Natal, Pietermaritzburg, 1998

This thesis critically examines one of the major hindrances to dealing adequately with the HIV and AIDS problem facing Africa – the issue of silence. The study has examined the hypothesis that there are cultural factors underlying the silence that surrounds the disease, which when investigated and identified, will provide cues for breaking the silence and a way forward for dealing with the HIV and AIDS epidemic. The study utilises the concept of ‘cultural context’ proposed by Hall and ‘dimensions of culture’ postulated by Hofstede, to investigate the cultural reasons behind the HIV and AIDS silence among the Zulu people in and around Pietermaritzburg in the Kwazulu Natal province of South Africa. Testing these theories in the field with participants in a community-based HIV and AIDS Project called the Community Care Project (CCP) the study found that cultural contexts strongly influence silence around HIV and AIDS. In terms of dimensions of culture, the area was found to exhibit high power distance, low uncertainty avoidance, high collectivism and is feminine in nature in terms of assertiveness, but having high gender inequality (high masculinity in terms of gender egalitarianism). The analysis of the results of the field research revealed that each of the dimensions of culture contributes in various ways to the silence around HIV and AIDS. The study argues that there are two kinds of silence, namely barren silence and fertile silence, existing on a continuum. In a low context culture, barren silence is the silence that exists as absence, because when people do not talk about the issue, then there is no communication at all about the issue. In a high context culture, fertile silence is the silence that exists as presence, because when people do not talk about the issue at hand, they may still be communicating about it – either through non-verbal signs, or through coded language. The concepts of barren and fertile silence provide new insights into the issues of stigma and discrimination. Reasons for the silence included stigma, rejection, gossip, witchcraft, shame, blame, discrimination, secrecy, judgement, suspicion and taboo. It was found that each of the themes had something to do with stigma and discrimination, and lead to infected persons keeping silent about their HIV and AIDS status. In the final chapter, the research shows that when an intervention such as CCP takes the question of fertile silence seriously, then it is much easier to break the silence around HIV and AIDS and to deal with stigma and discrimination. The research therefore concludes that the concept of ‘Fertile Silence’ and ‘Barren Silence’ has provided us with clues as to how to ‘break the silence’ around HIV and AIDS in a high context culture such as that of Africa.
Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2009.

This research project arose from my journeys with Protestant Christian women who were living in sexually unhappy marriages. In South African Protestant faith communities there is the expectation that Christian marriages will experience sexual fulfilment. For many Christian women however, sexual unhappiness becomes their reality. Sexuality is cocooned in silence not only within the church, but also in many Christian marriages. This leaves many Christian women (and men) with little or no recourse to address sexually unhappy marriages. My research journey briefly explored the social construction of sexuality within the history of Christianity to see which discourses underpin current constructions of White Christian female sexuality. This participatory feminist action research journey centralised the voices of present-day contexts: Protestant Christian women, as well as clergy, were invited to share their understandings and interpretations of matrimony and sexual practices in relation to their faith. With the help of narrative therapeutic practices, some of the dominant social and religious discourses that constitute White Christian female sexuality were explored, deconstructed and challenged. This research journey aimed to penetrate this silence and to invite Christian women, who are living in sexually unhappy marriages, to share their experiences. This exploration included the faith predicaments and relational complexities, challenges and dilemmas Protestant Christian women experience when living in sexually unhappy marriages. This feminist-grounded action research explored the effects and consequences which living in sexually unhappy marriages held for the cosearchers.
Practical Theology
D.Th. (Specialisation in Pastoral Therapy)

Many women today, irrespective of their colour, race, age or religion, are being raped and some brutally killed by their rapists. The rape crisis increases daily and that shows that women are not even safe in their homes because they live in fear of their lives everyday. In this research paper I will try to examine the issues surrounding rape that contribute to the increasing of this crisis of the women living in Khorixas. There are sociological, economic, psychological and cultural issues that contribute to the rape crisis. The social issues that contribute to the rape of women contributed to the fact that most men abuse alcohol, some of the men are unemployed, and most of the people live in poverty. The economic condition of women is weaker than that of men. Most are unemployed and those who are working are domestic workers who earn a salary wage below the poverty line, and are, therefore, economically dependent on their husbands and boyfriends. Some of the men who live in Khorixas experience psychological problems such as hatred, desolation, loneliness and aggression. These psychological problems contribute to the fact that the rapists can closely identify sex with violence. In most cases, men show their masculinity by raping women. In the Damara culture the man is the head of the family. The woman is a submissive wife who is to take care of the children. Traditional women are unable to attack the power of the customs, therefore, the men keep them in an inferior and subordinate position. That is why the women are not speaking out against the rape that is committed. The purpose of my research is to try and address this rape crisis among the Damara women living in Khorixas. The research is pastoral and it is a challenge to the ELCRN to serve the vulnerable women who are the survivors of rape. The church can launch awareness programmes and also educate its members in moral sexual behaviour. Through pastoral care and counselling the pastor can assist the rape survivor to regain her dignity. Furthermore, the pastor can use the ABCD method of counselling to build up a relationship of trust between him or her and the rape survivor so that the survivor can feel comfortable in telling her story or the experiences of her rape. A further purpose of this research paper is to advise women to seek help and to speak out against rape and not to be silent on this issue. The central focus of this study lies in chapters four, five and six. Chapter four explores what the church can do about the crisis and the responsibility of ELCRN towards its members with regards to the moral sexual behaviour of members. Chapter five discusses the prevention necessary and the precaution any methods women need and the necessity of rape survivors understanding rape as a crime and reporting it to the police. Chapter six explores and validates the use of the ABCD method of crisis counselling by the counsellor to support the rape survivor in coping with the crisis.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.

This qualitative study illustrates that a narrative approach to pastoral therapy can guide collaborative co-authoring of alternative ways of living after trauma. The research emanates from postmodern epistemology and related discourses of social construction and post-structuralism, as well as a contextual approach to practical theology. The narrative practices of enrolling people in their own knowledges, of creating communities of concern, of honouring people, of celebration and joy, and of co-authoring alternative histories are illustrated through descriptions of how narrative maps guided one-to-one pastoral therapy as well as group work with people who have experienced trauma. The concept "resilience" is deconstructed so as to be understood as those personal actions which do not conform to pathologising predictions of the effects of trauma.
Hierdie kwalitatiewe studie illustreer dat 'n narratiewe benadering tot pastorale terapie die ko-konstruksie van alternatiewe leefwyses na trauma kan fasiliteer. Die navorsing spruit voort uit 'n postmoderne epistemologie en die verwante diskoerse van sosiale konstruksie en post-strukturalisme, asook 'n kontekstuele benadering tot praktiese teologie. Die narratiewe praktyke van ontginning van mense se kennis en vaardighede, van die skepping van gemeenskappe van sorg, van vreugde en waardering, en van die mede-skryf aan alternatiewe stories word geillustreer. Dit word gedoen deur beskrywings van die wyse waarop narratiewe kaarte individuele sowel as groepsterapie met getraumatiseerde persone kan begelei. Die konsep "weerstandsvermoee" ("resilience') word gedekonstrueer sodat dit verstaan word as daardie persoonlike ervarings wat patologiserende voorspellings oor getraumatiseerde persone weerspreek.
Philosophy, Practical & Systematic Theology
M.Th. (Practical Theology, with specialisation in Pastoral Therapy)

This dissertation critically reflects the problem of divorce and remarriage within the North Eastern diocese of the Lutheran Church in Tanzania. A problem which has become rampant in the whole church. The situation became apparent to me as I was ministering in different parishes in the area of the research for five years. Divorcees are not accorded the full membership in the church because of their divorce status.Their failed marriages and criticism from church members makes them feel out of place in their own churches. They feel desperate, tending towards a sense of personal failure. The Shambala traditional customs whereby divorcees and/or remarried people are looked upon as outcasts make things even worse. Divorcees, makomanyumba 1., have no place in the Shambala Christian community. The goal of this dissertation therefore is to address divorcees' crisis through counselling. Many of these people are members of the church. I feel the church needs to face the biggest challenge to alleviate divorcees' crisis through counselling. I believe sincere pastoral care and counselling within the Lutheran Church in Tanzania will bring about healing, support, reconciliation and restoration of the hurt and deprived people, in this sense, the divorcees. Estardt (1997) believes that pastoral support is one of the services that persons committed to the church have the right to expect. He sees pastoral counselling as a relationship in which the minister assists the client in dealing with the difficulties, frustrations and tragedies of life. It is for this sense a new model of pastoral care and counselling is suggested for whole church. The model in which pastors in parishes are not the only solitary sources of counselling. The new model suggests that both trained and untrained laity is a good source for pastoral care and counselling. If these sources are fully utilised in parishes, a minister's counselling work might well be assisted, enhanced and improved by the parishioners. Referral counselling is also suggested in the new model.1.Makomanyumba - plural, divorcees. Komanyumba- singular, a divorcee.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004

Die vorliegende Masterarbeit ist ein erster Versuch, den Beitrag Reinhold Ruthes für die biblisch therapeutische Seelsorge in Deutschland wissenschaftlich zu untersuchen. Sie erforscht, wie der christliche Psychotherapeut Reinhold Ruthe in deutschen protestantischen Gemeinden prägte. In seinem integrativen und zugleich selektiven Ansatz macht Ruthe Erkenntnisse aus der Individualpsychologie und weiterer psychologischer Schulen für die christliche Seelsorge fruchtbar. Diese Quellen werden vorgestellt. Um seine Person und sein Werk besser zu verstehen, untersucht diese Arbeit Ruthes Biografie und zeigt den zeitgeschichtlichen Kontext auf. Dies wird durch ein Interview ergänzt, das Ruthe selbst zu Wort kommen lässt. Ein Überblick seiner Publikationen wird durch die Analyse ausgewählter Werke erweitert. Neben seiner Tätigkeit als Autor, prägte Ruthe die Seelsorgepraxis durch seinen Dienst als Lehrer und Seelsorger sowie indirekt durch seine Schüler. Aus all dem stellt diese Arbeit den besonderen Beitrag von Reinhold Ruthe für die Laienseelsorge und die Integration von Psychologie und Seelsorge im Gemeindealltag heraus This master dissertation is the first attempt to academically investigate Reinhold Ruthe’s shaping and influence on biblical therapeutical counseling in Germany. It explores how the Christian psychotherapist Reinhold Ruthe shaped German Protestant churches. Through his integrative and at the same time selective approach, Ruthe identifies insights, which he obtained from the individual psychology and other psychological schools, and makes them fruitful for Christian counseling. Such sources are presented. In order to better understand his person and his work, the dissertation examines Ruthe's biography, also giving insights on his historical context. This is enriched by an interview, which gives voice to Ruthe himself. An overview of his publications is also enhanced by the analysis of selected works. Besides his work as an author, Ruthe shaped the practice of pastoral care through his activities as teacher and counsellor and indirectly through his students. The dissertation presents through all this Reinhold Ruthe’s peculiar contribution for the laymen counseling and his efforts in the integration of psychology and pastoral care in daily church life
This master dissertation is the first attempt to academically investigate Reinhold Ruthe’s shaping and influence on biblical therapeutical counseling in Germany. It explores how the Christian psychotherapist Reinhold Ruthe shaped German Protestant churches. Through his integrative and at the same time selective approach, Ruthe identifies insights, which he obtained from the individual psychology and other psychological schools, and makes them fruitful for Christian counseling. Such sources are presented. In order to better understand his person and his work, the dissertation examines Ruthe's biography, also giving insights on his historical context. This is enriched by an interview, which gives voice to Ruthe himself. An overview of his publications is also enhanced by the analysis of selected works. Besides his work as an author, Ruthe shaped the practice of pastoral care through his activities as teacher and counsellor and indirectly through his students. The dissertation presents through all this Reinhold Ruthe’s peculiar contribution for the laymen counseling and his efforts in the integration of psychology and pastoral care in daily church life
Practical Theology
M. Th. (Pastoral Theology)

The thesis describes the use of stories and metaphors in pastoral counseling with orphans and vulnerable children (future: OVC) affected by HIV and AIDS in Mbeya.. It is a narrative approach study which examines and explores stories and other metaphors for the children’s resilience. A narrative approach helps pastoral counselors to use stories and metaphors such as life stories, proverbs, biblical narratives, plays, art, songs, riddles, poems, symbols and images for the healing and coping mechanism with OVC. The OVC in the midst of challenges of HIV and AIDS crisis can find a healing and coping mechanism in Mbeya. A narrative approach with the use of stories and metaphors in pastoral counseling and in practical theology can be used and applied in responding to issues surrounding the OVC. It is an approach that can help the OVC find their resilience and grow into a more meaningful life, the life of wholeness. Methodologically, case studies, focus groups and interviews have been used to collect the data which was analyzed and interpreted in detail to reach the objectives of the study. I explored and discussed in detail the use of narratives, stories, and metaphors in case studies and focus groups with OVC in Mbeya. Finally, an integrative narrative model was established to build up a practical method for practical theology and counseling in dealing with the challenges which the OVC are facing. The model came as a result of the analysis and interpretation of the case studies, focus groups and interviews conducted in the field research. It describes a life cycle of a person, the events and experiences one passes through, which will ultimately help a person to grow and mature to become whole or an integrative being.
Practical Theology
D. Th. (Practical Theology, Specialisation Pastoral Therapy)

In Gestalplaytherapy there is a need for guidelines with a pastoral perspective for the child that is experiencing loss. This research is undertaken to set Gestaltplaytherapeutic guidelines with a pastoral perspective for the therapeutic intervention of the primary school child who is experiencing loss due to the death of a loved one. The study consulted relevant literature and compared the literature study with experience acquired in practice. The impact of the loss that the child is experiencing has an influence on the child as a whole. The researcher has found that the Christian child's experience of loss due to the death of a loved one is influenced greatly by the child's spiritual experience. For this reason it is necessary that Gestaltplaytherapy includes a pastoral approach within the therapeutic setting when working with a child experiencing loss due to the death of a loved one.
In Gestaltspelterapie is daar 'n leemte aan riglyne vanuit 'n pastorale perspektief wat die kind wat verlies ervaar kan begelei. Hierdie navorsing het ten doel om Gestalspelterapeutiese riglyne met 'n pastorale perspektief daar te stel vir die hantering van die laerskoolkind wat verlies ervaar as gevolg van die dood van 'n geliefde. Die studie ondersoek die kind se geestelike belewing van verlies deur middel van navorsing in relevante literatuur en vergelyk dit met praktiese ervaring wat opgedoen is in die praktyk. Die impak van die verlies wat die laerskoolkind ervaar as gevolg van die dood van 'n geliefde raak sy totale menswees. Die navorser het waargeneem dat die Christenkind se ervaring en verwerking van die dood van 'n geliefde ook deur sy geestelike belewing beinvloed word. Daarom is dit nodig dat die kind wat verlies ervaar ook op die pastorale vlak binne die Gestaltspelterapeutiese opset hanteer word.
Social work
M. Diac. (Play Therapy)

Tills research project arose from an awareness that many Christian women experience female sexual desire and the expression of sexual pleasure within a religious context to be a forbidden subject and that they are consequently isolated in silence. The social construction of sexuality within the history of Christianity was briefly explored to see which discourses underpin current constructions of White Christian female sexuality. Tills feminist, participatory action research project challenged the silence on women's sexuality by inviting three women to narrate their personal stories of sexuality. With the help of narrative therapeutic practices, some of the dominant social and religious discourses that constitute White Christian female sexuality were challenged and explored. This research project aimed at the co-construction of narratives of sexuality that will hopefully be life-giving to Christian women's experiences with sexuality.
Practical Theology
M.Th. (Specialization in Pastoral Therapy))

The thesis argues that there is a need for Christian communal pastoral care and counselling practice beyond the individualistic Western pastoral care and counselling practices. The communal pastoral care model advocated by the author uses culturally gifted care-givers who follow spontaneous caring models. Several of the major books concerning communal pastoral care and counselling were reviewed. The author concludes that the church has been impoverished by ignoring the cultural gifts of the majority of members and the mutual communal care of the community. Pain and its healing in this thesis are understood in a culturally sensitive manner. Pastoral care must be done in context, in this case in the Vhavenda context. Hence the thesis looks systematically at the way in which the Vhavenda understand and heal pain from their cosmological perspective. The thesis engages in empirical research among the Vhavenda people using qualitative interview. The author selected five small communities to test for their understanding of pain and healing. He developed his own interview schedule. Themes encountered in interpreting the research results include pain as part of life. The thesis develops two sub-models of a Vhavenda-Christian culturally gifted model of communal care arguing the need of their incorporation into Christian communal care. They are “Kha ri vangulane” model which pictures pain as a thorn which people help to remove from a person; and the “khoro” or “dzulo” gathering which is family or community care-giving. A case study has illustrated how they are used.Finally, the author argues that the Bible is full of communal pictures which resonate well with the African people. Hence it is fairly easy to correlate the Vhavenda sense of community with the body of Christ model of Christian community as found in the Bible. The conclusion is that members of the Christian community need to reincorporate their culturally gifted care resources and integrate them with the biblical care.
Thesis (D. Th. (Practical Theology))

The purpose of this study was to investigate recommendations regarding professional standards for training and registration in pastoral work. The aim is to obtain professional recognition for Pastoral Counsellors/Therapists by accreditation and recognition from a relevant professional council. The goal is also to formulate these standards in line with the processes of the South African Qualification Authority (SAQA). The following four forms of pastoral work were distinguished and discussed: Mutual care, Pastoral care, Pastoral counselling, and Pastoral therapy. The Accreditation Committee proposed the following sub-fields: Human and Social Studies (Field 07): Religious and ethical foundation of society (sub-field). Health Sciences and Social Services (Field 09): Promotive health and developmental services, Preventative health, Curative health, Rehabilitative services (sub-fields). Proposals was adopted for the following Pastoral Counselling/Therapy The purpose of this study was to investigate recommendations regarding professional standards for training and registration in pastoral work. The aim is to obtain professional recognition for Pastoral Counsellors/Therapists by accreditation and recognition from a relevant professional council. The goal is also to formulate these standards in line with the processes of the South African Qualification Authority (SAQA). The following four forms of pastoral work were distinguished and discussed: Mutual care, Pastoral care, Pastoral counselling, and Pastoral therapy. The Accreditation Committee proposed the following sub-fields: Human and Social Studies (Field 07): Religious and ethical foundation of society (sub-field). Health Sciences and Social Services (Field 09): Promotive health and developmental services, Preventative health, Curative health, Rehabilitative services (sub-fields). Proposals was adopted for the following Pastoral Counselling!Therapy qualifications: Certificate in Pastoral Counselling (Basic) Certificate in Pastoral Counselling (Post Basic), Certificate in Pastoral Counselling (Intermediate), Diploma and post graduate degrees in Pastoral Counselling (Advanced), Masters and Doctorate Degrees in Pastoral Counselling (Specialist). After narrow consultation the level descriptors were discussed and accepted. As all proposals this will still be open for changes. The following roles were described using the format of a Qualification based on Unit Standards. Unit Standards are linked to the proposed six "roles" which are seen as generic to all Pastoral Counselling practices: Maintain effective relational and communication competence, Apply and maintain professional work ethics, Plan and facilitate pastoral counselling process, Engage in an effective personal development process, Design and conduct course of treatment, Conduct research, The roles and applied competencies for the pastoral counselling/therapy specialised field were defined. These roles may be used to re-shape current qualifications, as well as to research and design new qualifications. They are intended as initial guidelines for providers. The following registered categories for pastoral counsellors/therapists were proposed by the accreditation committee and accepted by SAAP: Category 1: Basic level pastoral counsellor (NQF Level 2) Category 2: Post basic level pastoral counsellor (NQF level 3) Category 3: Intermediate level pastoral counsellor (NQF Level 4) Category 4: Advanced level pastoral therapist (NQF Level 5/6) Category 5: Specialist level pastoral therapist (NQF Level 7 /8) The following outcomes (unit standards) for Pastoral Counsellors/Therapists were identified: UNIT 1: Applying work ethics UNIT 2: Understanding pastoral counselling theory UNIT 3: Facilitating pastoral counselling skills UNIT 4: Conducting research UNIT 5: Developing self-knowledge Some of the recommendations were: It became necessary to have some form of regulation and/or even "control" to prevent the abuse of people who ostensibly suffer from mental illness. To establish professional standards for training in pastoral counselling and to obtain professional recognition for pastoral counsellors/therapists through accreditation and recognition from a relevant professional council. In doing this we should also come to an agreement on a proper set of work ethics. It was recommend that the level descriptors should be further elaborated through a careful analysis of the standards proposed, but that the process of moving from general to specific descriptors should be adopted in the absence of meaningful generic level descriptors. It was recommend that the proposed standards and qualifications should only be adopted once processes is established where an SGB has been established and registered with SAQA, and these standards and qualifications have been accepted by providers, professional Pastoral Counsellors/Therapists, professional associations, etc.
Philosophy, Practical & Systematic Theology
M. Th. (Practical Theology (Pastoral Therapy))