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

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.

Thesis (MTh)--Stellenbosch University, 2001
ENGLISH ABSTRACT: Humankind has made great progress over the centuries in gaining an understanding of how the human body works. This has all been in an attempt to bring about health and healing where there appeared to be an unbalance in the body's normal functions. The mind also later became an object of study to address its relation to humankinds physical health. Later, social dimensions of health were also identified and were attended to. Yet, much disease and ailments seem to still plague our societies and communities. Theology in the name of pastoral care had been faithfully adding the spiritual dimension to healing. But it was only in the recent wake within practical theology that the theological sciences had entered into meaning conversations with other disciplines. These developments within practical theology raised a lot of question both inside and outside of the theological discipline. At the same time, this new fibrant branch of theology built bridges with the medical sciences, social and behavioural SCiences, management sciences, just to name a few. This study highlights the developments specifically around the scientific nature of theology and the conversation it had over the decades with medical science. It becomes clear that this dialogue is necessary as both theology and medicine have a common interest. They both complement each others dimensions and they address humankind in their state of pain and suffering. By covering the historical development of theology and medicine, proving their credibility as scientific disciplines, and pointing to their struggle with the dualistic concept, this study proposes to the Church and its healing ministry to restore wholistic healing in collaboration with the goverment services and local community structures.
AFRIKAANSE OPSOMMING: Mensdom het groot vordering gemaak oor die eeue deur kennis te versamel aangaande hoe die menslike liggaam werk. Dit was alles 'n poging om gesondheid en geneesing te voorsien waar dit gelyk het na 'n wanbalans in die liggaam se normale funksies. Die verstand het ook later 'n objek geword van studie om die verhouding van die mensdom se fiesiese gesondheid te ondersoek. Later was die sosiale dimensies van gesondheid ook geidentifiseer en aandag gekry. Tog, het vele siektes en Iyding nog steeds die gemeenskap geyl. Teologie het in die naam van pastorale sorg toewyding gewys deur spiriteule dimensies van gesondheid bygedra. Maar dit was in die onlangse ontwaking binne praktiese teologie dat die teologiese wetenskap die ander dissipline as waardevol gesprek ingegaan. Hierdie ontwikkelinge in praktiese teologie het baie vrae laat onstaan binne as ook buite die teologiese dissipline. Terselfdetyd, het hierdie nuwe stralende tak van teologie brue gebou met mediese wetenskap, sosiale en gedrags wetenskap, en bestuurswetenskap, net om a paar te noem. Hierdie studie fokus op die spesifieke ontwikkelings roundom die wetenskaplike natuur van teologie en die gesprek wat die oor die dekades voer met die mediese wetenskap. Dit word duidelik dat hierdie dialoog is nodig want beide teologie and medies het 'n gemeenskaplike belang. Beide komplementeer mekaar se dimensies en adreseer mensdom in hulle staat van pyn en leiding. Deur die historiese ontwikkelinge van teologie en medies te dek, om hulle te krediet te gee as wetenskaplike dissipline, en hulle stryd met die dualisties konsept uit te wys, maak die study 'n voorstel aan die Kerk en sy geneesing dienste om 'n holistiese geneesing te herstel in samewerking met goverment dienste end die plaaslike gemeenskap's strukture.

Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: This study, in addition to problematizing a one-dimensional approach to health and well-being within the HIV and AIDS discourse, also aims to highlight the need and promote the idea for integrative community pastoral care as fundamental in responding to the HIV and AIDS epidemic. In developing such a framework for an integrative approach to healing and care, it becomes clear that a number of paradigmatic shifts in pastoral care are called for. In the past most of the prevention and intervention strategies within the discourse on healing within the HIV and AIDS epidemic, focused on the people living with HIV and AIDS (PLWHA) and the medical science in its search for cure and effective antiretroviral medication. Little attention use to be given to issues of care as the primary focus appeared to have been on behaviour change strategies. However, as the complex nature of the epidemic and its impacts became more apparent, it gradually dawned on all disciplines that the virus entails more than an individual ailment as a medical concern. With the realization that the epidemic penetrates the quality of life and the basic structures for livelihood and meaningful living on all levels, came the acknowledgement that it has become a systemic and community issue. Any endeavour to be engaged with the epidemic should therefore shift from a merely personal (individual focus) and a medical (pharmaceutical focus) approach, to a community approach. Healing and prevention must also become a systemic and communal endeavour, and thus the reason to connect, in this research project, healing with a community approach to the HIV and AIDS epidemic. In the process of developing a framework for integrative care and counselling, the study explores the notions of health and well-being and provides a theological framework for understanding these concepts from a community perspective. This framework necessitates a number of paradigmatic shifts, particularly with regards to understanding the ecclesial identity of the church as a community of care. Both the understanding of health and well-being and that of an identity of care culminates from the understanding of God‘s passionate involvement in the human predicament of suffering, as implied by a theopaschitic approach. In order to develop an inclusive framework of care to be taken up in the ecclesial identity of the church, a number of metaphors for a community of care are explored as alternatives to the traditional kerygmatik model of the church.
AFRIKAANSE OPSOMMING: Hierdie studie lug nie net die problematiek rondom 'n eendimensionele benadering tot gesondheid en welstand binne die MIV en VIGS diskoers uit nie, maar poog ook om die behoefte aan 'n integrerende gemeenskaps-benadering tot die MIV en VIGS epidemie te beklemtoon en sodanige benadering te bevorder. Dit word duidelik dat sodanige raamwerk vir 'n integrerende benadering tot heling en sorg sekere paradigmatiese skuiwe binne pastorale sorg vereis. In die verlede het voorkoming en intervensie strategieë met betrekking tot die MIV en VIGS diskoers meestal gefokus op die mense wat met MIV en VIGS leef, asook op die mediese wetenskap se pogings om 'n geneesmiddel en effektiewe antiretrovirale medisyne te vind. Min aandag was gegee aan die kwessies wat verband hou met versorging, en dit wil voorkom asof die klem eerder primêr geplaas was op strategieë om gedrag te verander. Groter bewuswording van die komplekse aard van die epidemie en sy gevolge het egter geleidelik gelei tot die besef onder alle dissiplines dat die virus meer as net 'n individuele siekte van mediese belang is. Die besef dat die epidemie lewenskwaliteit, en die basiese strukture van menslike bestaan en 'n betekenisvolle lewe, op alle vlakke binnedring, het uiteindelik gelei tot die begrip dat dit 'n sistemiese en gemeenskap probleem geword het. Enige poging dus om die epidemie aan te spreek moet daarom beweeg van 'n persoonlike/individuele en mediese/farmaseutiese benadering na 'n gemeenskaps-benadering. Genesing en voorkoming moet daarom 'n sistemiese en gemeenskaplike poging wees, en daarom ook die rede om, in hierdie projek, genesing in verband te bring met 'n gemeenskaps-benadering tot die MIV en VIGS epidemie. Ten einde 'n raamwerk vir 'n integrerende benadering tot versorging en berading te ontwikkel, ondersoek die studie die konsepte van gesondheid en welstand, en poog om 'n teologiese raamwerk te ontwikkel wat hierdie konsepte verstaanbaar maak vanuit 'n gemeenskaps-perspektief. Hierdie raamwerk noodsaak sekere paradigmatiese skuiwe, veral met betrekking tot die verstaan van die ekklesiale identiteit van die kerk. Die verstaan van beide gesondheid en welstand asook die van 'n identiteit van versorging spruit voort uit die verstaan van God se passievolle betrokkenheid by die menslike dilemma van lyding, soos geïmpliseer deur 'n theopaschitiese benadering. Ten einde 'n inklusiewe raamwerk van versorging te ontwikkel wat uiteindelik deurslaggewend in die ontwikkeling van die ekklesiale identiteit van die kerk kan wees, ondersoek hierdie studie 'n aantal metafore vir 'n versorgende gemeenskap as alternatiewe tot die tradisionele kerygmatiese model van die kerk.

Thesis (DTh)--Stellenbosch University, 2001
ENGLISH ABSTRACT: In this study the process of healing and reconciliation between the victim and the offender in a post-TRC period in South Africa is being investigated with a view to the challenge it poses to pastoral care. The focus is specifically on the post-TRC period rather than the period during which the TRC operated. The post-TRC period is a period where the truth about the apartheid past is partially known, where guilt and mourning are part of the offender's struggle, where suffering, in all areas of life, is part of the victims survival, where there is an understanding of the emotions victims and offenders experience, where restitution and reconstruction create a new vision and orientation for victims and offenders and where the church is able to interpret the past, present and future in order make healing and reconciliation a reality. To accomplish healing and reconciliation between victims and offenders in the post-TRC period is regarded as crucially important in order to ensure that the atrocities of the past, in some form or another, will not be repeated. To ensure that healing and reconciliation between the victim and the offender is accomplished on a personal and a public level, it is necessary to gain a clear understanding of the practical situation of the victim and the offender. It was found that the terms "victim" and "offender" have to be conceived in a comprehensive way in view of the socio-political context of South Africa, and that guilt forms a core element, which calls for great sensitivity and empathy on the part of pastoral care. Within this comprehensive understanding it was also found that guilt is not to be conceived and explained merely psychologically and socially, but also theologically. For this reason it is crucial to conceive of victims and offenders within their context and to comprehend the real impact of guilt, suffering and mourning. Although these experiences take place on different levels, they form an indispensable indicator for achieving healing and reconciliation in South Africa (chapter 2). For reconciliation and healing to be realized between victim and offender it is essential, furthermore, that both should face the truth of what occurred in the past. In this regard it is necessary that truth should not be considered as mere verifiable facts. Rather, truth should be conceived as a process of interpretation aimed at the revealing of meaning within certain relations, contexts and experiences. Apart from having a liberating effect, truth is also a prerequisite for reconciliation (chapter 3). Subsequently, the influence of pastoral theologies on healing and reconciliation between victim and offender is discussed. It was found that pastoral care, to render a significant contribution to healing and reconciliation in South Africa, should make the paradigmatic shift from an individual client-centred pastoral approach to a hermeneutic cultural approach. It is essential for healing and reconciliation to be broadened from a mere subjective/individual understanding thereof, to healing and reconciliation as a systemic process of understanding and interpretation (hermeneutical) that is connected to social relations and inculturation. To ensure that this hermeneutic of reconciliation will have an impact on the practical post-TRC situation, it should be supplemented by a doing theology, functioning within a wisdom perspective; id est, a creative programme to bring together victims and offenders, as well as those who have been existentially effected by (the wounds caused by) apartheid (chapter 4). Finally, for remembering and storytelling to take place, and be significant for the process of healing and reconciliation between victim and offender, it is essential that it must be embedded in a practical-theological ecclesiology within which the church can serve as a forum for healing and reconciliation. To achieve healing and reconciliation, a liturgy of healing is proposed. It is important that the content and form of a liturgy of healing be determined by the following core elements: remembering, forgiveness, and the use of metaphors, symbols and rituals.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die proses van heling en versoening tussen slagoffer en oortreder in 'n post-WVK periode in Suid-Afrika met die oog op die uitdaging wat dit vir die pastoraat inhou. Die studie fokus doelbewus op die post-WVK periode en nie op die termyn waartydens die WVK geopereer het nie. Die post-WVK periode is 'n periode waar die waarheid aangaande die apartheidverlede deels bekend is, waar skuld en rou deel van die oortreder se worsteling is, waar lyding, op alle gebiede van die lewe, steeds deel van die slagoffer se oorlewing is, waar daar meer begrip moet wees vir die emosies wat slagoffers en oortreders beleef, waar restitusie en rekonstruksie 'n nuwe visie en orientasie skep vir slagoffers en oortreders en waar die kerk die verlede, hede en toekoms moet interpreteer sodat heling en versoening 'n realiteit kan word. Om heling en versoening tussen slagoffers en oortreders in die post-WVK periode te bewerkstellig is naamlik van kardinale belang ten einde te verseker dat die wandade van die verlede nie in een of ander vorm herhaal sal word nie. Om te verseker dat heling en versoening tussen slagoffer en oortreder op persoonlike en publieke vlak bewerkstellig kan word, is dit noodsaaklik om duidelikheid te verkry oor die praktiese situasie van slagoffer en oortreder. Daar is bevind dat die terme 'slagoffer' en 'oortreder' omvattend verstaan moet word in die lig van die sosio-politieke konteks van Suid-Afrika en dat skuld 'n kernelement vorm wat die pastoraat met sensitiwiteit en begrip sal moet hanteer. Binne hierdie omvattende verstaan is bevind dat skuld nie net psigologies en sosiaal verklaar en verstaan moet word nie maar ook teologies. Om hierdie rede is dit deurslaggewend om slagoffers en oortreders binne konteks te verstaan en die impak wat skuld, lyding en rou gelaat het te begryp. Hoewel hierdie belewenisse -'" op verskillende vlakke gelee is, is die verstaan van beide slagoffers en oortreders 'n onontbeerlike indikator vir die bereiking van heling en versoening in Suid-Afrika (hoofstuk 2). Vir versoening en heling om tussen slagoffer en oortreder plaas te vind is dit verder wesenlik dat albei die waarheid aangaande dit wat in die verlede gebeur het in die oe moet kyk. In die verband is dit bepalend om waarheid nie te beskou as 'n verifieerbare feit me, maar as In proses van interpretasie wat geng IS op SIll ontsluiting binne bepaalde relasies, kontekste en belewenisse. Behalwe dat waarheid bevryding bring, is waarbeid ook In primere vereiste vir versoening (hoofstuk 3). Die invloed van pastorale teologiee op heling en versoening tussen oortreder en slagoffer is vervolgens bespreek. Daar is bevind dat die pastoraat, indien dit In wesenlike bydrae wil maak tot heling en versoening in Suid-Afrika, In paradigmatiese verskuiwing sal moet maak vanaf In individuele klient-gesentreerde pastorale benadering na In hermeneutieskulturele benadering. Dit is essensieel dat he ling en versoening verb reed behoort te word vanaf In bloot subjektiewe/individuele verstaan daarvan, na heling en versoening as In sistemiese proses van verstaan en interpretasie (hermeneuties) wat aan sosiale verhoudinge en inkulturasie gekoppel is. Om te verseker dat bierdie hermeneutiek van versoening In impak sal he op die post-WVK praktyk, sal dit aangevul moet word met In daadteologie wat binne In wysheidsperspektief funksioneer, dit wil se In kreatiewe program om oortreders en slagoffers asook mense wat eksistensieel geraak is deur die wonde van apartheid bymekaar te bring (boofstuk 4). Vir herinnering en storievertelling om plaas te vind en betekenis te he vir die helingsen versoeningsproses tussen oortreder en slagoffer, is dit ten slotte wesenlik dat dit ingebed moet wees in In prakties-teologiese ekklesiologie waarbinne die kerk kan dien as In forum vir be ling en versoening. Om heling en versoening te kan vermag, stel die navorsing In liturgie van heling voor. Dit is van belang dat die inhoud en vorm van In liturgie van beling deur die volgende kemelemente bepaal behoort te word: herinnering, vergifnis, en die gebruik van metafore, simbole en rituele (hoofstuk 5).

Thesis (DTh)--Stellenbosch University, 2004
ENGLISH ABSTRACT: This study can as well be termed as "an attempt to interpref' pastoral care and counseling methods and modules in an African understanding. For this reason, the study engages concepts, metaphors and images that reflect an African understanding of pastoral ministry. It is argued that pastoral ministry will be enriched more by accommodating an African spirituality and cosmology that usually influences the world view of African people on God, life and the cosmic life-force. The study attempts to work with God-images that will help people to gain meaning in moments of pain and suffering, and much more also that will help them appropriate faith to life situations in a more meaningful way. Thus the study gives attention to defming God-images in light of pain and suffering within a given pastoral care situation. Two God-images are therefore proposed for use in a pastoral care setting in Africa, namely, God as a friend (Mubwezi) and God as companion (woyenda naye). The study proposes a working model that can be used by pastoral ministry in the process of assessment of God-images. It is argued that unless pastoral ministry undertakes to work with models that are going to help African people come to terms with situations of pain and suffering, the work of pastoral ministry will be limited to a large extent. For this reason, the study proposes that pastoral ministry should reckon with African cultural values that are always expressed through metaphors and symbols. It is argued further that pastoral ministry should work with Christian rituals, such as Holy Communion, Baptism and the Cross which are going to help African people understand the involvement of God in their lives and also in times of pain and suffering.
AFRIKAANSE OPSOMMING: Die navorsing is 'n poging om 'n pastorale hermeneutiek te ontwikkel wat in die prosesse van heling rekening hou met die eiesoortigheid van 'n Afrika-konteks. Vandaar die fokus op 'n Afrika-spiritualiteit en 'n Afrika-kosmologie. Die navorsing is 'n poging om die verstaan van die lewe as 'n werklikheid, beinvloed deur spirituele werkinge en kosrniese lewenskragte, te kombineer met 'n pastorale antropologie. Die navorsingsvoorveronderstelling is dat 'n bepaalde kulturele verstaan en ervaring van God (Godsbeelde en Godsvoorstellinge) menslike identiteit en derhalwe ook prosesse van heling en terapie wesenlik beinvloed. Die navorsing konsentreer daarom op die interaktiewe en wisselwerkende verband tussen Godsbeelde en die vraagstuk van lyding en heling. Die uitkoms van die navorsing is die ontwerp van 'n beradingsmodel vir die pastoraat waarin rekening gehou word met die eiesoortige spiritualiteit van 'n bepaalde kultuurkonteks. Vandaar die ontwerp van 'n ses-fase model vir die maak van 'n pastorale diagnose (pastorale assessering). Verskillende simbole en metafore vanuit 'n Afrika lewenservaring kan help om her na te dink oor die verstaan van God binne lyding in 'n pastorale gesprek oor die vraagstuk van teodisee. Die beradingsmodel wat voorgestel word, verskuif die fokus weg van 'n analitiese, individualisties-georienteerdheid na 'n meer holistiese en sisterniese kommunale georienteerdheid. In die verb and moet die dinarnika van verhoudinge saam met 'n narratiewe benadering opnuut herontgin word vir pastorale berading.

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.

The Tibetan Buddhist approach to healing, health and death is rooted in the sacred. Its teachings and techniques create a road map guiding the practitioner through the process of purification called sacred healing. It encompasses foundational Buddhist teachings, sacred Buddhist medicine, and the esoteric healing pathways found in tantra and yoga, which together constitute a detailed and technical guide to healing. The mind is central to all aspects of Tibetan Buddhism. The ability to focus the mind through meditation during life enables the practitioner to prepare for death by experiencing the subtle aspects of the body and mind through the chakras. Both Tibetan spiritual teachers and doctors practise healing and help practitioners learn to focus their minds in preparation for death. The moment of death presents the greatest opportunity for attaining sacred health, but healing can also occur after death. The objective of this thesis is to present the Tibetan Buddhist understanding of sacred healing in relation to life, death, the bardos and suicide through its texts, teachings and techniques.

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.

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.

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.

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.

The aim of my thesis is to destabilise the persistently pessimistic framing of Eve as a highly negative symbol of femininity within Western culture by engaging with marginal, and even heretical interpretations that focus on more positive or sympathetic aspects of her character. My objective is to question the myth that orthodox, popular readings represent the 'true' meaning of Genesis 2-4, and to explore the possibility that previously ignored or muted rewritings of Eve, which emphasise her knowledge or her motherhood, are in fact equally 'valid' interpretations of the biblical text. By staging analytical and dialogic encounters between the biblical Eve and re-writings of her story, particularly those that help to challenge the interpretative status quo, my thesis re-frames the first woman using three key themes from her story: sin, knowledge, and life. Employing a method of ideological reception criticism, I consider how and why the image of Eve as a dangerous temptress has gained considerably more cultural currency than the equally viable pictures of her as a subversive wise woman or as a mourning mother. To conclude, I argue that Eve is neither an entirely negative nor entirely positive figure, but rather that her characterisation, both biblically and in reception, is ambiguous and multivalent. My thesis thus offers a re-evaluation of the meanings and the myths of Eve, deconstructing the dominance of her cultural incarnation as a predominantly flawed female, and reconstructing a more nuanced and balanced presentation of the first woman's role in the Bible and in her afterlives.

Research suggests that there is a relationship between religion and business ethics. When looking at the South African society and the statistics that says that 80 percent of the population is Christian but on the other hand we are confronted within this country with increasing incidents of corruption in private companies as well as in public services. Why would that be the case? This study seeks to understand if Christianity or the local church really makes an impact on the lives of its members. The research starts of by looking at behaviour in general and what constitute to good ethical decision-making. In the study on Christian ethics it becomes clear that there is a strong appeal in the Bible on ethical behaviour. The Bible goes as far as to claim that, when in a relationship with the Lord, the followers will show His character in the way they live at home and the way they behave and make ethical decisions at the workplace. This study used focus groups to research the role of the local church in changing behaviour. The study finds that Christianity per se does not change the behaviour of church members. The church members‘ definition of the church largely determines the impact the church will have on their lives. In the study on the Christian ethics it was clear that ethics were seen as something that was formed in communities and not by rules or regulations. It was not a case of people telling others what to do and what not. It was more a case of mentors that helped others to live differently in community with others. The study finds that when the local church is build on relationships and if there is a strong sense of community, the church has a huge impact on the lives of its members. This suggests that the local church should be more focused on strong and intimate relationships and not so much on the church as organisation or institute. This is also important for the businesses that will employ these members because they will make better ethical decisions.

The homosexual orientation has been controversial in many countries around the world, with religion often used as the foundation for critique against this orientation. The prevalence of discrimination, and the expectation of rejection, often results in homosexual individuals concealing their sexual identity. In the process homosexual individuals may deny, hide, or even discarded their authentic selves. However, some individuals reach a point of comfort with both these constructs of their identity, a position that supports the authentic self. The aim of this study is to explore and describe the process of how individuals who identify as both Christian and homosexual align these parts into their identity, to reach a place of comfort. The study further seeks to generate insight that can be used to assist individuals in similar positions of identity conflict. The study uses qualitative methodology, more specifically an exploratory- descriptive design. The sample is identified through non-probability purposive sampling, and data collected through semi- structured interviews. The data is analysed using an interpretive phenomenological analysis (IPA) framework. Thematic analysis identified major themes of denial, conflict, anger, bargaining, deconstruction, and self- acceptance. These themes followed a non- linear and interactive process, and present participants reaching a place of comfort with their Christian beliefs and homosexual orientation; which is discussed through the interpretative lens of social constructionism and queer theory.

This study was conducted to research any increase in empathic discrimination resulting from an empathy training program for paraprofessional Christian counsellors entitled, The Skilled Helper for Christians. There were 13 male and 23 female subjects with a mean age of 38.9 years in the Experimental Group. The two control groups used were similar to the Experimental Group in mean age, gender and Christian faith. The first Control Group, those students enrolled in a course entitled Building Strong Marriages in the Local Church, was made up of 8 male and 8 female students, with a mean age of 38.9 years. The second Control Group consisted of graduate theological students who attended Introduction to Christian Counselling. There were 22 male and 11 female subjects with a mean age of 33.4 years. A pretest-posttest design was used, adapting two instruments based on the Truax Accurate Empathy Scale. The dependent variable was the empathy score attained on each measure. Four null hyotheses were advanced. Both instruments, the Questionnaire in Helpful Responding and the Exercises in Caring and Understanding, were initially analyzed using dependent t-tests. An analysis of covariance and a Tukey multiple comparison were also used. The findings indicated that a significant increase in empathic discrimination resulted from the Skilled Helper for Christians, as measured by the Questionnaire in Helpful Responding. Each Control Group also indicated an increase as measured by the Questionnaire in Helpful Responding, however at a less significant level. The second measure, the Exercises in Caring and Understanding, resulted in no significant increase for any of the groups. Thus, the Skilled Helper for Christians produced a significant gain in empathic discrimination. Other findings suggested that modeling empathy may have had a positive effect on all of the groups.
Education, Faculty of
Educational and Counselling Psychology, and Special Education (ECPS), Department of
Graduate

 In 2011, many countries experienced great travail in the process of constituting a new order. Of different religious backgrounds, these countries have been seeking to establish a constitutional order to assure greater liberty and higher estimation of human rights. However, the idea of constitutionalism is a legal concept that has its origins in Christianity. For states of non-Christian backgrounds to embrace constitutionalism, more than simple transplantation is needed. This research looks at the Christian legal tradition that incubated the idea of constitutionalism. It aims to provide a timely reference for the non-Christian countries to communicate with their local legal traditions when constructing the constitutional order during this current period of political change. The research demonstrates an incubation process in which Christianity has played a major part in generating constitutionalism. It traces the constitutional thinking of St. Augustine, Thomas Aquinas, Richard Hooker and John Locke, and presents how their legal thoughts were intertwined together with the Christian faith. The research shows the interlocking relationships among the four thinkers, with each of them establishing their constitutional ideas on those of the one before him. St. Augustine formed the embryo of the process. He introduced the idea of two cities, which established a concept of higher justice above all human authorities. He also redefined the concept of people in order to explain the relations among God, people and the state. Thomas Aquinas applied the higher justice concept to medieval order and developed a mixed constitutional polity supported by bible verses. He defined law with rationality, which is God’s command. Richard Hooker amended Aquinas’ general theory of law and grounded the popular sovereignty on reasonable men exercising their consent. John Locke finally rendered the sovereignty to independent individuals; thence, individual human rights must be guarded against any interventions from public authority. The protection of individuals is the paramount value that identifies constitutionalism. Therefore, the author argues that Christianity is one of the major dimensions that enabled the birth of constitutionalism.
published_or_final_version
Law
Master
Master of Philosophy

Miroslav Volf argues traumatic memories are a temporal and eschatological stain on divine-human relations, making non-remembrance a mandatory component of reconciliation. Yet I contend the ‘problem of traumatic memories' is more convincingly addressed through remembrance, exemplified in the continuity of the divine and human embodiment of scars. The investigation begins temporally, in Part I, with consensus neuroscientific data arguing remembrance is the human brain's autonomic response to trauma and cognitive embodiment is how the brain best reconciles that remembrance of scars. Congruent with this biological reality, scripture records how the incarnate Son embodies his scars without attempts ‘to let go of such memories'. Then, eschatologically, because of the forerunning way of redemption how the Father accepts the Son's embodiment of scars is eternally perfect – without having to be erased, uncreated, or non-remembered – so will humanity's embodied remembrance of scars be accepted as eternally perfect in their elevation. Yet this conclusion is highly problematic for Volf because any form of eschatological remembrance of trauma is a perpetuation of evil (sin) poisoning God's eternal perfections. In direct response to Volf's concern, Part II offers a doctrinal construction of the paradox of Triune (im)possibility detailing how divine kenosis creates a bridge from the temporal possibility of traumatic memories to the Godhead's impassable nature without poisoning the eternal perfections. I argue all divine kenotic suffering in the world, including, prominently, the cross event, was already eternally conditioned in the united will (in difference) of the Trinity. Therefore eschatological remembrance of trauma cannot poison the eternal perfections because its temporal possibility has already been perfectly qualified by a divine continuity of victorious elevation. Just like the eschatological remembrance of the cross's trauma, all other remembrance of trauma continues only in a perfected state wholly unconnected from the nature of sin permeating the memories' temporal iterations. This is how remembrance better answers the problem of traumatic memories – by forging temporal-to-eschatological continuity of the divine and human embodiment of scars, no temporal suffering is done in vain because it is perfectly redeemed in the eschatological victory of divine-human remembrance.

The study explored the psychological role of homoeroticism in the spiritual growth of priests, using Grounded Theory and James Fowler’s stages of faith development as the basis for the research methodology. Three Anglican priests were interviewed using a semi-structured interview format. The research interview combined Fowler’s Faith Development Interview Guide and a semi-structured interview in order to ascertain the priests’ level of spiritual development, as well as to explore their experience of the homoerotic component to their sexuality, and its influence on their spiritual growth. The interviews and iterative analysis focussed on four major questions: (1) Are priests who experience and actively work at integrating the homoerotic aspect to themselves assisted thereby in their spiritual growth, and if so, how might this be accounted for?; (2) Following Fowler’s model of spiritual development, what processes characterise each priest’s approach to meaning-creation in their lives?; (3) Following Fowler’s model, can the psychological work of engaging with and accepting homoeroticism be conceived of as serving an initiatory function in the emergence of new processes of meaning-creation?; (4) What role does homoeroticism serve in the spiritual growth of priests? The interpretative phase consisted of three stages. A grounded theory analysis of each interview was undertaken, developing a model for understanding the role of homoeroticism in spiritual growth. In the second stage, the priest’s level of spiritual development was ascertained, using Fowler’s Faith Development Guide. The third stage linked each participant’s level of spiritual development (in Fowler’s terms) with their core stories regarding experiences, meanings, and roles of homoeroticism. Finally, an integrative theory of the role of homoeroticism in spiritual growth was developed, using Jungian and post-Jungian theory as a basis for the discussion. The results suggested that homoeroticism did not play any role in spiritual growth and individuation separate to the manner in which it was experienced as having been constructed by society and the Church, and separate to the manner in which each priest in the study expressed, experienced, or engaged with it. In this context the experience of homoeroticism appeared to play a diversity of roles, including representing the collective and personal shadow, the archetypal anima/animus, the archetypal puer/senex constellation, the transcendent function, and thereby, as an expression of these roles, contribute to the emergence of new processes of meaning-creation in the spiritual growth and individuation of priests.

Patients who refuse a specific medical treatment for religious reasons must often overcome strongly entrenched presumptions held by physicians and judges, presumptions frequently based on personal values. A case in point is the refusal of blood transfusion therapy by Jehovah's Witnesses.
This paper rests on the following theory: The sanctity of life principle is not necessarily violated by respecting the autonomous decision of a patient who, for religious or moral reasons, chooses one therapy over another that may be favored by the treating physician. Where a patient has decided for conscientious reasons against a certain treatment in any given medical situation, the need to be informed will shift from the patient to the physician. The physician must understand the nature of the religious or moral conviction, as well as his own moral and legal obligation to respect the patient's wishes by providing the best medical care under the circumstances.

Wholeness and Healing In Community is a study that seeks to understand what are the effective interventions, which the African church has made and is able to make in bringing healing to a community gripped by violent conflict. In this study it is assumed that the church is an existent and potentially effective institution with infrastructure that stretches from the smallest community to an international web. In the midst of Africa's social, political, and economic turmoil there lie both causes and consequences, which are the brokenness of body and mind, emotions and choices. This woundedness, which is both individual and collective, needs to be made whole or the next generations are likely to continue a cycle of violence, hate and mistrust. The biblical concept of shalom is developed and used as the vision toward which interventions must attempt to move. The qualitative methodology and process of this work sought to not only study church interventions but to assist in the transformation of church leader thinking about their role. This study has three primary strands: 1) the individual background and experiences of the researcher who has spent nearly thirty years in the midst of conflict on the African continent, 2) a literature review that surveys literature from several disciplines and, 3) a field research. The field research consisted in the filming (or securing already made films) of nine situations in which there was a claim made that community healing had either occurred or had been assisted through a specific set of interventions. The film from these nine situations in five countries (eight in Africa) were then edited into nine 15-30 minute film documentaries which were screened in their entirety to four different focus groups of African church leaders for their evaluation and reflection. Their evaluations are reported and evaluated in this study. In order to comprehend the study and its findings, it is strongly recommended that the films be viewed even though they are summarized here in written form. A list of effective interventions is the outcome of this study. This is perhaps the most comprehensive listing of holistic healing interventions. A potential use for this catalogue is suggested. It is recommended for church leaders as well as Non Governmental Organizations, which seek to work in situations of violence on the African continent.
Thesis (PhD (Science of Religion and Missiology))--University of Pretoria, 2006.
Science of Religion and Missiology
unrestricted

This dissertation looks into the ministries of Isaiah Shembe and Emmanuel Milingo to examine their contributions to African Christianity. It also seeks to investigate their endeavours at 'affirming African identity in the process of inculturating Christianity into the African culture. Their contexts are, respectively, South Africa and Zambia. The dissertation also seeks to find a model that could help the mainline churches refer to in the quest of assuming a true African church that addresses the questions of Africans within their world view. The first chapter serves as an introduction to the study. The second and third chapters look into the profile of both Shembe and Milingo and also examine the context that influences their ministries. They also bring to the fore the neglect that has set in due to missionary teaching eventually leading to the current problems besetting the mainline churches owing to ignoring the African world view. The chapters four and five discuss the healing ministries of the two leaders and the patterns of inculturation emerging from their ministries. These chapters show how healing forms an integral part of the African society and cannot be ignored, and the essence of inculturation in the African church as demonstrated by Shembe and Milingo. The final chapter discusses a model of the church that emerges from Shembe and Milingo' s ministries which can serve as something the main line churches can learn from in order to affirm their ministries.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1999.

Healing has long been considered part of the Church's pastoral and diaconal calling. For Christians the ministry of healing is grounded in the Word, sacraments and prayer. Based on this understanding some of the Pentecostal churches in Namibia proclaim that HIV and AIDS can be cured through divine healing. It was revealed through interviews with both the practitioners of healing and recipients of healing that the claims of healing HIV and AIDS are not conclusive. It has been established through this study that the implications of a failed healing for the recipients include; lost of faith, hatred towards the practitioners, church, substance abuse and attempts at suicide. A close study of the available literature substantiates the fact that healing of HIV and AIDS in Namibia remains only a claim. The logical conclusion derived was that people confuse healing of HIV and AIDS with spiritual and psychological strength and tranquility that they receive from Pentecostal churches through their healing services. This study recognises the importance of "healing" and "coping" and the need for appropriate theological and psycho-social support for the recipients of divine healing. This study also reveals that HIV and AIDS has forced some Pentecostal churches to revisit their approach of healing. Thus, some of the Pentecostal churches have embarked upon Home Based Care, feeding schemes and material support for PLWHA. The interviews could barely establish a definite case of a successful outcome of healing of someone who was HIV and AIDS positive and was healed through divine intervention. Thus, with the help of interviews, observant participation, and literature review, it was established that the implications for the ministry of healing in some Pentecostal churches in Namibia is real.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

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

As a nation, there is need for Zimbabwe to deal with its past in order to liberate itself emotionally, socially and economically. Post-colonial Zimbabwe has seen an end to colonial rule but ironically, its over three decades into independence and Zimbabweans are not free. The country is drowning in neo-colonial home grown oppression. Although there is black rule in Zimbabwe, we are seeing emergent black elite who are a minority and the majority poor becoming poorer and poorer. Moreover, for a many years now, there have been many reported political violence cases in Zimbabwe. This study has highlighted that, there are many tragic and unfortunate circumstances of Zimbabwe’s historical experiences that need redressing. Previous studies have tried to generalise issues of justice and reconciliation in Zimbabwe probably because of political fears but this study has tried to unveil these issues. If ever authentic liberation, reconciliation and national healing are to be achieved, there must be an accountability of all criminals. Platforms must be provided for the purposes of telling the truth as what South Africans did through the Truth and Reconciliation Commission (TRCs). In many cases, psychological healing and closure is achieved if victims of political violence are given the platform to narrate their experiences without anyone judging them. A socio-economy-political approach was used in this study in seeing the contribution made by the Heads of Christian Denominations in Zimbabwe in addressing political issues bedevilling the Zimbabwean populace. The study argued from the model that the Church has to be an eye for the blind, a voice for the marginalised and the poor, a guide for the illiterate and a shield for the morally, socially and politically coerced. The Christian community should be in a position to advocate for justice and obedience just like what Amos and other eighth century prophets did in the Old Testament. This is a vital code of social ethics that deals with life and welfare of the world.
Philosophy, Practical and Systematic Theology
D. Th. (Systematic Theology)

The title of this research is 'Healing in Selected New Testament Texts and the Implications for the Evangelical Lutheran Church in Southern Africa'. The texts that are looked at in this research are Mark 6:12-13, Luke 10:8-9 and James 5:13-16. The texts are exegeted and appropriated to Bohlabela Circuit of the Evangelical Lutheran Church in Southern Africa (B.C. ELCSA). On the basis of these texts, the historical background to healing and my research in some of the parishes of Bohlabela circuit, the researcher states some implications for B.C. ELCSA and makes some suggestions which serve as a way forward for an effective healing ministry in B.C. ELCSA. The researcher argues that B.C ELCSA should adopt an inculturated healing ministry and also maintains that B.C ELCSA should use local elements like water, ash and salt and African methods of healing in its healing ministry. However, the researcher highlights some of the dangers of inculturation. The danger is to adopt some of the symbols or healing practices that are incompatible with the gospel, e.g healing practices like the use of animal sacrifice and symbols like blood. Such need to be 'contested, purified, transformed or rejected in the light of the Bible which members of this circuit (B.C. ELCSA) value as the Word of God. Above all, there is also a need for discernment. The researcher suggests that the two basic ways of discernment described by Bate (2001:32) be adopted by B.C ELCSA. They are the criterion of faith and the criterion of fruits. The research revealed that the most common means of healing in B.C. ELCSA includes prayer with the patients or for patients, and the use of the Word and the Sacraments, specifically Holy Communion.
Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.

This study, which lies within the ARHAP ongoing research on the interface between religion and public health, examined the impact of Faith-Healing Pentecostal Churches on health and well-being among health-seekers in Ndola, Zambia. The study involved a self-administered questionnaire answered by 100 Faith-Healing Pentecostal Church worshippers in Ndola over a period of 4 weeks. Based on the data analysis and interpretation it was found that these churches have grown rapidly in Zambia and that many people are turning to them for their healing and well-being. There are several factors that are contributing to the rapid growth of Faith-Healing Pentecostal Churches and these range from socio-economic problems to the impact of diseases like HIV/AIDS, malaria and tuberculosis on households, due to the poor health provision in most government health centres in Ndola. The study notes that people attend Faith-Healing Pentecostal Churches because these churches provide a home for people in need of social networks which enable them to have a sense of identity, belonging and purpose amidst their day-to-day socio-economic challenges. It was therefore evident from the research that Faith-Healing Pentecostal Churches are addressing huge socio-economic needs in people's lives within a context of poverty, unemployment and the burden of sicknesses and diseases, and can rightly be understood as a Religious Health Asset. These findings also provide the context for four important insights into a contemporary and contextual theology of health and healing. Based on the findings of this study, this dissertation offers a number of challenges to public health policy makers and church leaders to take serious the interface between religion and public health, and to also take seriously the contribution that Faith-Healing Pentecostal Churches are making to health and well-being in Ndola, Zambia. When these two issues are taken seriously, it would help to address issues of health and well-being in communities, based on people's religious convictions and understanding of health, healing and well-being.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2007.

This research work is set out to investigate healing practised in Africa today. There are many ways of healing in African; others are classified as foreign because they came out of Africa especially from European influence while others are considered local or traditional. The research shall dig out the influence of what is known as foreign methods or approaches of healing in Africa today and what African healing can learn from other methods of healing practised today. There shall be contemporary stories and facts about the situation of healing today and relevant statistics where necessary. The research also comes out with appropriate suggestions on how to combat contemporary illnesses of today. This includes what should be improved and how. This work covers the whole of Africa.
Philosophy & Systematic Theology
M.Th. (Systematic Theology)

The study focuses on the National Vision Discussion Document (NVDD) from Zimbabwe, and is a reflection of the need for, and the churches’ approach to, reconciliation in Zimbabwe. The analysis of the social context in which the NVDD was written sets the tone for this study, and provides the basis for discussing and constructing a deeper theology of reconciliation in Zimbabwe. Two criticisms of the NVDD are advanced, namely, the lack for a critical social analysis, and a weak theological reflection. In responding to the first criticism, the study undertakes a detailed analysis of three key areas of enmity, namely, the ethnic conflicts between the Shona and Ndebele, the racial conflicts between white and black centered on land, and the political conflicts between ZANU-PF and civil society and the MDC. In responding to the second criticisms, the theology is deepened through an examination of Miroslav Volf’s, Exclusion and Embrace, John de Gruchy’s, Reconciliation: Restoring Justice, the Kairos Document and the Belhar Confession. Reconciliation was seen to lie at the edge of two parallel truths; justice and forgiveness; truth and reconciliation. In conclusion, the study established the basis for a deeper theology of reconciliation, by focusing on three key areas: social dynamics, theological reflection, and practical and logistical steps to national reconciliation. For a deeper theology of reconciliation, seven levels for reconciliation were suggested: individual, social, cultural, institutional, political, theological and religious. From these seven levels, two strategies for the practice of reconciliation were suggested: ecumenical and strategic partnerships. It should be noted that events in Zimbabwe continue to progress at a rapid rate and the social context changes from week to week. However, these current events suggest that the study remains relevant for national reconciliation and theological praxis because of the abiding issues of conflict that cry out for reconciliation.
Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2008.

The human trait of entitlement, although currently very topical, has only recently come under serious scrutiny by behavioural psychologists (Campbell, Bonacci, Shelton, Exline & Bushman 2004:30). This study examines the modifying effects of these psychological elements on the spiritual aspects of disease and healing. Other modifiers are the personal spiritual beliefs or dogmas of the clergy within the paradigm of a particular denomination, and the beliefs and expectations of the adherents. Two Christian denominations were chosen for the study: The Methodist Church of Southern Africa, in particular the home church of the writer, The Bedfordview Methodist Church, and Afmin, an organisation that trains and equips students, mainly African, for Christian ministry. Structured face to face interviews were conducted with pastors and church leaders, interviews with medical professionals were conducted and a wide ranging review of relevant literature undertaken. It was found that while the trait of entitlement was a constant in human nature, there were modifying factors. These included the personal beliefs of pastors and youth leaders, often founded on personal experience instead of denominational dogma. The influence of Pentecostal / Charismatic teaching was very evident. It was also found that the church, in a drive to become increasingly relevant to current norms and social trends, tended to have a rather confused understanding of biblical healing and the role of God in disease and suffering. While the inevitability of death, suffering and disease cannot be denied, the role of the church is complex and controversial. Unrealistic expectations, based on teaching that encourages a sense of entitlement can lead to great challenges regarding faith in both the clergy and adherents.
Christian Spirituality, Church History & Missiology
D. Th. (Christian Spirituality)

This thesis looks at how relevant 2 Corinthians 5:18-21 and Romans 5:1-11 is for bringing about reconciliation between victims and offenders in serious crime. Their relevance is discussed in the light of a psychological model of rape trauma and recovery and the real experiences of rape victims and rape offenders. The crime of rape is used and examined paradigmatically for serious crime as a whole. I contend in this thesis that reconciliation between victims and offenders, in serious crime, can promote healing, especially if it is done through careful mediation.
Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.

Text in Afrikaans
Die kerklike diens van genesing bet deur die geskiedenis uitgestaan as een van die aktiwiteite van die kerk van Jesus Christus wat vanwee verskillende redes voortdurend in die brandpunt was. Die afgelope dekades is gekenmerk deur die toename van gelowiges uit verskillende denominasies en groepe wat by die nadenke oor en beoefening van die diens van genesing in die kerk betrokke geraak bet. Die toename bet meegebring dat die kerklike diens van genesing op verskillende wyses (praktyke) beoefen is en dat verskillende redes as regverdiging daarvoor aangebied is. Onderliggend hieraan le bepaalde teoriee waarvan die beoefenaars soms bewus was, en soms nie. Die huidige navorsing ondersoek die teoriee en praxes van verskillende genesingsbedienings binne 'n bepaalde akademiese en kerklike raamwerk. In die verband is 'n vergelykende studie deur middel van 'n kwalitatiewe ondersoek na die werk van twee uiteenlopende instansies gedoen, naamlik die London Healing Mission ( wat onder toesig van die Anglikaanse kerk funksioneer en daarom 'n vaste tradisie bet), en die Vineyard Christian Fellowship van Boise, in die VSA, wat 'n jong gemeente is, en by die sogenaamde 'Third Wave' beweging inpas. Die teoriee en praktyk van elke bediening word in die studie ge!dentifiseer en met mekaar vergelyk. Uit hierdie vergelyking word verskillende gevolgtrekkings gemaak, onder andere oor die bestaansreg van die kerklike diens van genesing en die formaat wat dit behoort aan te neem. Sekere opmerkinge word op grond van die navorsingsresultate gemaak wat in die Pinkster, Charismatiese en Gerefonneerde kerke asook vir die kerk in die algemeen, van waarde kan wees. Die navorsingsresultate word gebruik om 'n bedieningsmodel vir die genesingsbediening in die kerk te ontwerp. Die ondersoek word afgesluit met aanbevelings met die oog op moontlike toekomstige navorsing.
Throughout history the healing ministry has been one of the outstanding activities of the church of Jesus Christ which remained continuously and for various reasons the focal point of attention. The past decades were characterized by an escalation of believers from different denominations and groups who became involved in the meditation and practicing of the healing ministry in the church. This escalation has resulted in the healing ministry being practiced in multiple ways and various reasons being given as justification for doing so. This was done in the presence of underlying theories of which the practitioners were either consciously or subconsciously aware or unaware of. The present research explores the theories and practices of the healing ministry within a particular academic and ecclesiastical context. A comparative study was undertaken by means of a qualitative investigation covering the work of two divergent institutions namely: The London Healing Mission (which is supervised by the Anglican Church and therefore has a specific tradition) and the Vineyard Christian Fellowship, Boise, USA, which is a 'new' congregation and fits in with the so called Third Wave movement. The theories and practices of both these ministries are identified and compared with one another. Various conclusions are reached through this comparison, referring amongst others to the healing ministry's right of existence and the format in which it should be practiced. Remarks that are being·made with regard to the results of the research should be of value to the Pentecostal, Charismatic and Reformed churches in particular, but to the Church in general as well. These results are also used to design a ministering model for the healing ministry. The study concludes with certain recommendations for possible future research.
Philosophy, Practical & Systematic Theology
Th. D. (Praktiese Teologie)

The special focus ofthe thesis is the ministry of healing and caring during the present HN/AIDS pandemic in Kwazulu-Natal. Hence the purpose of this thesis is to investigate Isaiah Shembe's Nazareth Church's healing and caring ministry to people living with HIV/AIDS and the affected members of their families in greater Pietermaritzburg area in Kwazulu-Natal. Healing and caring for the sick is the primary mission of this church. It is therefore important to investigate this church's healing and caring ministry to HIV/AIDS patients. This is important especially because it is generally believed that this disease is incurable. Does this church really heal or just care for these patients? In general this Church utilizes the healing and caring methods of both Jesus and African healing systems. Hence this study is a theological reflection on the effectiveness of the healing method that combines Jesus and African healing systems with special reference to HIV/AIDS. The study is therefore inspired by the assumption that the congregants of Shembe's Nazareth Church play an important role in fighting this killer disease in greater Pietermaritzburg area. Further the study reflected on both the successes and failures of this Church's ministry .The healing and caring ministry of iBandla lamaNazaretha makes a substantial contribution to the war against HIV/AIDS by the church and society. This exercise will hopefully help us to learn more as we strive to be relevant and true to the gospel even now in the time ofHIV/AIDS.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2003.

The main premise of this study is that while gender justice is enshrined in the Constitution of South Africa and in the declared statements of the Methodist Church of Southern Africa (MCSA), in practice gender justice receives minimal attention in this church. The existing ‘gender policy’ of the MCSA, which is a mere recommendation, endorses an equitable representation of women, youth and men at every level of Church governance. Since this ‘policy’ is couched in the language of ‘recommendation’, this study argues that a gap continues to exist between policy and practice in the MCSA. Using Letty Russell’s (1993) ‘Table Fellowship’ analogy in her book Church in the Round – Feminist Interpretation of the Church, and Musimbi Kanyoro’s subsequent (1997) In Search of a Round Table: Gender Theology and Church Leadership, the discussions in this thesis focus on ‘the Table’ of the Church. The research question this study seeks to address is: Why does the MCSA continue to marginalise and exclude women, even though its mission is to be a church of healing and transformation and its gender policy is meant to prevent such marginalisation and exclusion? Hence, the objectives of this study are firstly, to demonstrate the ways in which the MCSA continues to be patriarchal in its ecclesiological practices and secondly, to analyse the reasons why the MCSA remains steeped in patriarchy. In order to respond to the research question this study utilises a feminist ecclesiological theoretical framework, which examines and analyses the MCSA’s source documents, its liturgies and its hymns. The theoretical framework is also used to consider the stories of five Methodist women from a narrative perspective. The Wesleyan Quadrilateral – Sacred Scripture, Church Tradition, Human Reason and Personal Experience – was engaged in this research, when deemed relevant. Transformative models of being church, that will enhance and enable the healing and transformation that the MCSA has declared to be its mission, are proposed in the conclusion, thus fulfilling the third objective of this study. It is here where the hope for gender-healing in the MCSA is expressed, along with a dream that this study will be ‘one more voice’ that is heard. Key Terms: African Feminist Theology; African Feminist Ecclesiology; Gender Justice; Gender Policy; Women in Ministry; Church Women’s Organisations Community; Healing and Transformation; Women’s Narratives; Feminist Leadership Principles; Ecclesiological Practices; Alternative Models of Being Church; Circle Leadership Styles; The Methodist Church of Southern Africa.
Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2011.

Religion and culture always go together. From the very first day a new person is brought out into this world, s/he starts learning how to live with her or his people, and starts learning their beliefs and values. The person grows up with this knowledge, and it forms a part of his/her life. These beliefs and values are unquestionable from the perspective of that person. They are accepted as natural and normative. If s/he, for example, is brought up in a culture in which kneeling is a form of showing respect, s/he will internalise this, and will always kneel when the act of showing respect is required. For another person who is brought lip in a different culture where standing lip, for example, is regarded as the way of showing respect, kneeling or sitting before a respected individual or occasion can be regarded by a such person as an impoliteness. As we can see, cultural values are subjective, and they are appropriate for the people of a specific culture in which they were fashioned and accepted as normative. What often happens is that when two different cultures meet there is a collision between them, and what often happens is that the one which is supported by power smashes the other and imposes its normative rules on it. When Christianity came to Africa, it was full charged by European way of viewing the world, and in its worldview, anything which was not within the European cultural nornlative frame, was something to get rid of Consciously or unconsciously, Christianity was used as a powerful tool for the West's cultural domination over Africans. The Church demonised African culture, and regarded it as a prototype of anti-Christianity. To become Christians, Africans were required to forsake their life style and assimilate the Western style of living. Things such as drums, xylophones, which were part of African culture, were associated with the demons and thus banned from the lives of the "faithful" African Christians. The memorial ceremonies, which were held for our ancestors, were understood as being a form of idolatry, whereas the church's memory of the saints was regarded as something very Christian. And, if the African culture and practices were abominable for the Western Christian missionaries, its traditional health care system was seen as the ultimate manifestation of the evil. [t is with the desire of reclaiming the legitimacy of African traditional health care system for Africans that 1 set out to examine healing from a cross-cultural perspective, and above all healing in the Bible, and specially Jesus' healings in order to see what is abominable with African traditional medicine.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.

The aim of this study is to address the proposition that the spirituality of L'Arche has a great deal of potential to offer people with learning disabilities outside its own community setting. For chaplains who have the task of seeking to nurture and develop the spiritual lives of people with learning disabilities in schools, there exists the opportunity to draw out the fundamental characteristics of the spirituality of L'Arche and incorporate these into their own formation programs. The opportunity to be creative and imaginative in developing formation programs comes from within the context of legislation which requires schools to meet the spiritual needs of the children in their care.
Christian Spirituality
M. Th. (Christian Spirituality)

The purpose of this study was to unveil what the Lutheran Church has done and could do to heal the wounded society of Mberengwa during the political violence of 2000-2009. The researcher interviewed six (6) selected informants who were all members of the Lutheran church. They shared their political violence experiences. The methods used to collect data were the questionnaire and unstructured interviews. The study began with the general introduction, followed by various themes as indicated by various literatures on healing of memories, Pastoral Care and Counseling and the church’s mandate in crisis situations. After the data analysis the findings confirmed that the church failed the community during its time of need. The study recommended that the church should come-up with a pastoral care model to the wounded community of Mberengwa. This model encompasses the Healing of memories and reconciliation as its basis.
Philosophy, Practical and Systematic Theology
M. Th. (Practical Theology)

This research was stimulated by an indication that members of the Africa Gospel Church do not utilise professional health care services optimally, probably due to religious reasons. This may also be the result of registered nurses’ inability to render culture congruent care. To render culture congruent care, nurses require knowledge of the belief system and the health seeking behaviours of the church members. The qualitative research investigated the religious beliefs and health seeking behaviours of members of the Africa Gospel Church in Francistown, Botswana. An exploratory ethnonursing research method was applied. Semi-structured interviews were held with two purposively selected samples. Qualitative data analysis was done using computer software to reduce data and interpret the research results. The study indicated that members utilise the Church structure for health care purposes and seek health care mainly from priests and prophets.
Advanced Nursing Sciences
M.A. (Nursing Science)

Atonement theories have great implications for the soteriological paradigms associated with them, but their significance has not always been recognized in the formulation of theological systems, the lack of dogmatic definition by ecumenical council encouraging diversification and isolation from other doctrinal loci. The strongest coherence between an atonement model and soteriology can be seen in the reformed tradition, and its theory of penal substitution has become the standard accepted by many non-reformed protestant groups, including classical pentecostalism. Tensions persist in the theological system of pentecostalism because of its pairing of penal substitution with the soteriological paradigm of its foundational symbol of faith, the full gospel of Jesus as savior, sanctifier, baptizer with the Spirit, healer, and coming king. This vision of salvation is broader than that of protestant orthodoxy, which through its atonement theory deleteriously separates the death of Christ from his work in life and strictly limits the subjects and nature of salvation, specifically to addressal of elect individuals’ sins. It is proposed that this tension within the pentecostal system be relieved not through a reduction of its soteriology but a retrieval of the Christus victor model, the atonement theory of the ancient and Eastern church. As reintroduced to the Western church by G. Aulén, this model interprets the saving work of Christ along two lines: recapitulation, the summing up and saving of humanity via the incarnation, and ransom, the deliverance of humanity from the hostile powers holding it in bondage. In a contemporary, pentecostal appropriation of this model, aid is taken from K. Barth’s concept of nothingness to partially demythologize the cosmic conflict of the Bible, and pentecostalism reinvigorates the Eastern paradigm of salvation as theosis or Christification via the expectation of the replication of Christ’s ministry in the Christian. The study shows Christus victor can give a more stable base for a broader soteriology that is concerned with the holistic renewal of the human person. To demonstrate the developed model’s vigor and applicability beyond pentecostalism, the study closes by bringing it into conversation with the concerns of three contemporary theological movements.
Philosophy & Systematic Theology
D. Th. (Systematic Theology)

This thesis is about a pastoral theology of participation, guided by the process of participatory action research. It explores through the lived experience of the participants practical ways of doing friendship. On this research journey, I explore the discourse of individualism and how it blinds us to our connectedness as creations in the image of God. Without denying the benefits scientific development have to offer, I argue for a more richly textured individualism, inviting concern for the consequences of our actions on the well-being of others as part of our ethical ways of being. The Fourth Century description of a Christian as `friend of God' was the inspiration for the metaphor of friendship as a powerful counterweight against the isolating forces of a culture where the distorting ideology of consumerism and individualism are prevailing. I argue for the re-membering of this metaphor for God as friend, and the church as community-of-friends. Through the telling of tales of living friendship, interwoven with and giving life to the philosophy of friendship, I build further on the metaphor for the church as community-of-friends. I propose a Friendship Position Map and the metaphor of a circle of concern, arguing that although it comes more natural to us to love those close to us, and reach out to them in friendship, in an ethical spirituality of participation and mutual care, we are to follow Jesus' example and show hospitality towards all others, including strangers and enemies. Where many authors write about the importance of community, this thesis is about how to create the nourishing community we long for. It explores practical ways in which communities can overcome obstacles in their way to connect to each other through ethical ways of loving and doing friendship. It offers some ideas about learning to be friends in the inner circles of the circle of concern with those close to us, in order to do friendship in the outer circles. I explore the role of the church and faith communities as habitat for the nurturing and/or cultivating of living friendships, in inviting faith communities to live as community-of-friends; friends of God and of one another.
Practical Theology
D.Th. - (Practical Theology--Pastoral Therapy)

The Zionist type of churches under the African Independent Churches have proven to be a force to be reckoned with against the more organized ecclesiastical movements (in particular the Mission Churches). This can be seen in their emphasis around matters related to culture and its methods of healing. As s result this led to the migration of people from the mission churches to these churches and threatened their existence in Botswana. The mission churches have been experiencing the decline in their membership to the Zionist churches because of the lack of openness to the cultural and the value systems of Batswana in Botswana. Mission churches were left with an option of doing introspection and finally acknowledging their failures to contextualise their theology and Christianity among the people they serving. Mission churches ended up opening their doors to the needs of their members.
Christian Spirituality, Church History and Missiology
M.Th. (Church History)

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)

The study describes the counselling journey undertaken with 270 patients at the Family Medicine Clinic at Kalafong Hospital in Atteridgeville, Tshwane, between June 2000 and December 2003. Of these patients 75% were women, 74% were black and 97% Christian, with half of them belonging to born-again churches. A majority of the patients (52%) were unemployed and the others employed in minimum salary jobs. A third of the patients had attemped suicide at least once before, and a third had lost at least one close family member. With these patients a narrative pastoral counselling practice was established. Narrative counselling was practised as a MEET process in which the patients' problem-saturated stories were mapped and their problems externalised; they were empowered through the deconstruction of religious problem discourses, and their alternative stories were thickened by means of religious practices. This was a pastoral practice with a focus on religious discourses as problem discourses, and on the deconstruction of these discourses towards alternatives stories of faith. The first aim of the study was to describe the faces of religious problem discourses. They are (1) power discourses that hold patients captive in divinely sanctions hierarchies of gender and class, (2) body discourses that alienated patients from their bodies, (3) identity discourses that placed the religious identities of patients in conflict with their other identities, and (4) otherness discourses that created barriers between patients and God. The second aim of the study was to describe the externalised faces of the problems ruining the patients' lives. Here Losses, Loneliness and Lack of money were described as problems causing amongst patients feelings of worthlessness, depression, paralysis, body aches and many more. The third aim of the study was to describe the characteristics of the narrative pastoral counselling practice that has been established. This practice (1) negotiates healing between binaries such as Western/African, culture and dogma/lived experience; patient passivity/patient agency; (2) respects the indigenous knowledge of patients as it is embodied in township spiritualities; and (3) aims at introducing patients to a community of care as well as a new community of discourse where they can experience spiritual healing.
Practical Theology
D. Th. (Practical Theology)