Dissertations / Theses on the topic 'Logos (Christian theology) Pastoral counseling'

The pastoral visitation practice of Continuing Witness Training (CWT) is theoretically intended to cooperate with God to lead individuals to Christian conversion, but reconciles fewer individuals to God than anticipated. This empirical theological study of Praxis 1 analyzed the visited individuals' (1) perception of care-concern by the visitors, (2) post-visit positive mood, (3) satisfaction with the visit, (4) sense of God's presence in the visit, and (5) decision to pray to establish a relationship with Jesus Christ. in association with (a) the amount of the CWT presentation given, (b) the length of the visit, and (c) prior religious involvement. Greater amounts of the CWT presentation given resulted in greater satisfaction and greater conversion prayer. Longer pastoral visits resulted in greater satisfaction among females and males, in greater conversion prayer in females, and in higher post-visit positive mood in males. Lower prior religious involvement resulted in greater amounts of the CWT model presentation being given to females, and in greater conversion prayer in males. Although 60% of Individuals visited reported no or minimal religious involvement, the complete CWT presentation was given to only 19%, and a substantial portion of CWT was given to an additional 17%. Among this 36% of those visited who received the CWT presentation, 55% decided to pray to establish a personal relationship with Jesus Christ. This situational analysis identified four praxis problems: ( 1) inconsistent application of the CWT model with unchurched individuals, (2) dissatisfaction among 25% of individuals visited, (3) lack of sense of God's presence in the visit reported by 23% of individuals visited, and (4) 31% of those visited being outside the stated unchurched target population for CWT visits. These praxis problems and related findings in the descriplive theological research were addressed by formulating a revised practical theology upon which to base Praxis 2. This revised theology of evangelism incorporated a multi-modal model of pastoral role-fulfillment (inYolving ketygma, didache, and paraklesis) as an agogic situation of primary initiation of a person into the kingdom of God, by proposing multiple contacts within a pastoral theology of care and counseling.
Practical Theology
Th. D. (Practical Theology)

While Christian counseling is a burgeoning field, it seems to lack clear philosophical and methodological definitions. This is particularly true when it comes to the human-divine relationship in that few theories or models exist that can guide practitioners in assessment and intervention of the human-divine relationship in order to improve it. Attachment theory offers relational concepts that can be applied to a person's relationship with God thus offering guidelines for soulcare providers. Attachment theory describes the relationship between God and persons in similar fashion with the Bible. Adoption is understood to be the central doctrine that relates to attachment, but it is aided by justification by faith, union with Christ, naming God "Abba," and the testimony of the Spirit. While attachment theory holds much in common with biblical principles, it also has several deficiencies including biological reductionism and limited teleology. Attachment theory is most applicable to Christianity in a post-postmodern ideology that allows for metanarrative but also takes seriously the subjective elements of experience as these experiences form narratives through a hermeneutic function in which persons interpret reality. Paul Ricoeur's concept of testimony aids in explaining the way in which life experiences form a narrative that fuels concepts of self, others, and relationships and the manner in which this process if transformed. Ricoeur's ideas have much in common with the Adult Attachment Interview in which adult's state of mind toward attachment is revealed through the type of narrative they produce about attachment. The primary indicator of such is the level of coherence in the person's narrative. It is proposed that a similar narrative interview, entitled the Adult Attachment to God Interview (AAGI), could produce indicators of a person's level of security and primary attachment strategy. Through testimony analysis, the soulcare provider can discover the level of coherence of a person's narrative concerning life with God and thus encounter the type of attachment a person has with God. Furthermore, the interview process will give insights into types of interventions that will aid the person in developing a more cohesive narrative and thus a more secure relationship with God.
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The purpose of this study was to investigate recommendations regarding professional standards for training and registration in pastoral work. The aim is to obtain professional recognition for Pastoral Counsellors/Therapists by accreditation and recognition from a relevant professional council. The goal is also to formulate these standards in line with the processes of the South African Qualification Authority (SAQA). The following four forms of pastoral work were distinguished and discussed: Mutual care, Pastoral care, Pastoral counselling, and Pastoral therapy. The Accreditation Committee proposed the following sub-fields: Human and Social Studies (Field 07): Religious and ethical foundation of society (sub-field). Health Sciences and Social Services (Field 09): Promotive health and developmental services, Preventative health, Curative health, Rehabilitative services (sub-fields). Proposals was adopted for the following Pastoral Counselling/Therapy The purpose of this study was to investigate recommendations regarding professional standards for training and registration in pastoral work. The aim is to obtain professional recognition for Pastoral Counsellors/Therapists by accreditation and recognition from a relevant professional council. The goal is also to formulate these standards in line with the processes of the South African Qualification Authority (SAQA). The following four forms of pastoral work were distinguished and discussed: Mutual care, Pastoral care, Pastoral counselling, and Pastoral therapy. The Accreditation Committee proposed the following sub-fields: Human and Social Studies (Field 07): Religious and ethical foundation of society (sub-field). Health Sciences and Social Services (Field 09): Promotive health and developmental services, Preventative health, Curative health, Rehabilitative services (sub-fields). Proposals was adopted for the following Pastoral Counselling!Therapy qualifications: Certificate in Pastoral Counselling (Basic) Certificate in Pastoral Counselling (Post Basic), Certificate in Pastoral Counselling (Intermediate), Diploma and post graduate degrees in Pastoral Counselling (Advanced), Masters and Doctorate Degrees in Pastoral Counselling (Specialist). After narrow consultation the level descriptors were discussed and accepted. As all proposals this will still be open for changes. The following roles were described using the format of a Qualification based on Unit Standards. Unit Standards are linked to the proposed six "roles" which are seen as generic to all Pastoral Counselling practices: Maintain effective relational and communication competence, Apply and maintain professional work ethics, Plan and facilitate pastoral counselling process, Engage in an effective personal development process, Design and conduct course of treatment, Conduct research, The roles and applied competencies for the pastoral counselling/therapy specialised field were defined. These roles may be used to re-shape current qualifications, as well as to research and design new qualifications. They are intended as initial guidelines for providers. The following registered categories for pastoral counsellors/therapists were proposed by the accreditation committee and accepted by SAAP: Category 1: Basic level pastoral counsellor (NQF Level 2) Category 2: Post basic level pastoral counsellor (NQF level 3) Category 3: Intermediate level pastoral counsellor (NQF Level 4) Category 4: Advanced level pastoral therapist (NQF Level 5/6) Category 5: Specialist level pastoral therapist (NQF Level 7 /8) The following outcomes (unit standards) for Pastoral Counsellors/Therapists were identified: UNIT 1: Applying work ethics UNIT 2: Understanding pastoral counselling theory UNIT 3: Facilitating pastoral counselling skills UNIT 4: Conducting research UNIT 5: Developing self-knowledge Some of the recommendations were: It became necessary to have some form of regulation and/or even "control" to prevent the abuse of people who ostensibly suffer from mental illness. To establish professional standards for training in pastoral counselling and to obtain professional recognition for pastoral counsellors/therapists through accreditation and recognition from a relevant professional council. In doing this we should also come to an agreement on a proper set of work ethics. It was recommend that the level descriptors should be further elaborated through a careful analysis of the standards proposed, but that the process of moving from general to specific descriptors should be adopted in the absence of meaningful generic level descriptors. It was recommend that the proposed standards and qualifications should only be adopted once processes is established where an SGB has been established and registered with SAQA, and these standards and qualifications have been accepted by providers, professional Pastoral Counsellors/Therapists, professional associations, etc.
Philosophy, Practical & Systematic Theology
M. Th. (Practical Theology (Pastoral Therapy))

Text in Afrikaans
Individuals can be deemed weaklings within the family relations by social discourse that claims that the value of a human being is measured by his productivity and mobility. Parkinson's disease in its turn has a paralysing effect on the mobility of the physical body. The above-mentioned social discourse on the one hand and Parkinson's disease on the other hand become a dominant story that "paralyses" the individual. During research someone who has been diagnosed with Parkinson's disease, related how she wrote an alternative story. This person, who practices a reformed spirituality, wrote an alternative story by using Christian faith language, which, in the end, halted the marginalising effect of Parkinson's disease. In this study the concerned participant had the opportunity to share her genuine experiences and her application of Christian language of faith to manage Parkinson's disease.
Practical Theology
M. Th.

In this study a contextual training model for developing leaders in ministry to children is investigated. The training model offers a dynamic training process for the development of effective leadership for the African Church and other Christian organizations in the field of children's ministries. The aim of these children's ministries would be to see holistically developed God fearing children in Africa. This study provided an opportunity to ask deeper questions about one's assumptions on prevailing concepts about children, children ministries, leadership training, African philosophy and what is meant by contextual training models. The complexity of Africa, its people and the challenges for the future are evident from this study. It can be concluded that it is possible and necessary to train effective Christian leadership for children's ministries. To develop effective leadership in the field of children's ministries could prove to be one of the long term answers to the pressing needs of Africa and its people. The model serves the statement "equipped to impact the continent"
Practical Theology
M.Th. (Practical Theology)

Text in Afrikaans
I wanted to investigate the way people experienced confessional pastoral therapy by conducting a qualitative research study. The role of the pastor were examined as well as the effect of discourses of power and ethics in pastoral counseling. I interviewed clients who were counseled by pastors of the AFM Church (Apostolic Faith Mission). The research supposes that knowledge and power discourses have a major influence in pastoral counseling which is often not accounted for. I wanted to see how clients experienced the effects of these discourses of power and ethics. I furthermore wanted to see how these power discourses could result in clients feeling subordinate to the pastor and his knowledge and the effect that these feelings might have on them. The purpose of this study was not to generalize the experiences of the participants, but rather to set a contextual background of the experiences of power in confessional pastoral counseling.
Practical Theology
M. Th. (Pastorale Terapie)

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

This research set out to investigate factors that lead to seemingly prevalent pre-marital sex by Botswana Seventhday Adventist youth aging between 12 and 30 years. A 31- item questionnaire, divided into four sections, was used on a group of 45 youths. It was discovered that 78% of the youths studied had been involved in pre-marital sex at some point in their lives. Thirty-seven percent were still practicing it. The most vulnerable age range was 14 to 18 years, but some had started experimenting with sex as early as six years. Some of the contributing factors to the youth's involvement in sex included media, friends and lack of knowledge due to parents not giving them guidance.Prevention of pre-marital sex can be made possible by the cooperation of entities like the family, the church, the school and the individual. Hence, the suggested model called the Integrated Sexuality Education.
Philosophy, Practical and Systematic Theology
M. Th. (Practical Theology)