A reflexão neste trabalho está centrada na contribuição da práxis pastoral na imigração alemã na região que hoje compreende a microrregião de Santa Rosa/RS, focalizando mais a localidade de Lajeado Terrêncio, município de Novo Machado/RS, sem, no entanto, deixar de olhar para outras localidades, que viveram situações semelhantes. Os pastores se depararam com o trauma da saga da imigração dos alemães-russos em nosso país. Alguns traços são percebidos até os nossos dias. Já haviam migrado para regiões no leste europeu, principalmente à Rússia, para aproveitar a oportunidade oferecida por um império em expansão. Tentaram construir o sonho de uma vida melhor e o futuro de seus filhos, já que na Alemanha reinava o excesso de contingente, a escassez de alimento e falta de emprego. Entrementes, a situação dos alemães ficou extremamente difícil devido à política da ―russificação‖ por parte do governo, milícias nacionalistas e instalação de guerras civis. Por fim, após a primeira guerra mundial, quem não migrou a tempo foi literalmente expulso das suas terras. Quem conseguiu migrar para o Novo Continente se viu livre de tais ameaças. Junto a estes chegaram também um menor percentual de alemães da Alemanha, que passaram a conviver juntos. Indubitavelmente, ao chegar ao sul do Brasil, se depararam com novos problemas. Um lugar de selva, sem estradas, casas, comércio, indústrias, escolas, hospitais, etc. Como sobreviver esses desafios e construir o futuro de seus filhos? Naquela difícil adaptação entra um diferencial, a práxis pastoral. Não vendo alternativa, os escassos pastores se debruçaram para cuidar dessa gente. Depois de organizarem o lugar de culto, nos domingos pregaram a mensagem de alento do evangelho, que mantinha viva a esperança do indivíduo, ensinando-o a sobreviver pela fé em Deus e que com muito esforço, conseguiriam construir o futuro. Durante a semana faziam visitações. Não raro, as esposas destes, também ajudavam as famílias com ações práticas. A igreja se tornara o centro comunitário nas primeiras décadas, o centro do desenvolvimento humano. / The reflection of this study is based on the contribution of pastoral practice in the German immigration in the region that today comprises the micro area of Santa Rosa / RS, focusing more on the location of Lajeado Terrêncio, municipality of Novo Machado / RS, without, however, fail to look to other places that have experienced similar facts. Pastors are faced with the trauma of immigration saga of the German-Russians in our country. Some traits are perceived to this day. They had migrated to areas in Eastern Europe, especially Russia, to seize the opportunity offered by an expanding empire. They tried to build the dream of a better life and future of their children, as in Germany ruled over quota, the shortage of food and lack of employment. Meanwhile, the situation of the Germans was extremely difficult due to the policy of Russification by the government, militias and nationalists installation of civil wars. Finally, after the first world war, who did not migrate in time was literally kicked out of their land. Who was able to migrate to the new continent was freed from such threats. Along with these came also a smaller percentage of Germans from Germany, who came to live together. Undoubtedly, to get to southern Brazil, faced with new problems. A place of wilderness without roads, homes, commerce, industries, schools, hospitals, etc.. How to survive these challenges and build the future of their children? That difficult adjustment enters a differential, the pastoral. Seeing no alternative, the few pastors have looked to take care of these people. After arranging a place of worship on Sundays preached the message of encouragement from the gospel, that kept alive the hope of the individual, teaching him to live by faith in God and with much effort, they could build the future. During the week did visitations. Often, their wives, also helped families with practical actions. The church became the community center in the first decades, the center of human development.

Pastoreando pastores: um estudo de caso da práxis pastoral na ASSIBAS. O presente trabalho aborda sobre os fundamentos teológicos para o pastoreio de pastores. Apresentando uma breve descrição do pastor na bíblia e descrevendo como o Antigo e o Novo Testamento descreve sobre a figura do pastor. O texto também considera o ministério pastoral, definindo termos como: pastor, pastorear, cuidado, mentorear, liderar, proteger e alimentar e os relaciona à prática do ministério pastoral do pastor, com a intenção de entender de maneira coerente e clara o desenvolvimento do ministério pastoral por parte do pastor. Este trabalho aborda o pensamento que os pastores, através da coleta de dados numa pesquisa de campo e de estudo de caso, têm com relação ao seu próprio cuidado. Os resultados foram obtidos através de um questionário preparado exclusivamente para colher posicionamentos, sentimentos e necessidades de pastores da ASSIBAS, com relação aos cuidados da sua pessoa. Realiza-se uma análise dos questionários respondidos, constatando a carência dos pastores em relação aos cuidados pastorais. Ou seja, é necessário que os pastores, que fazem parte da ASSIBAS, tenham consciência da importância de ter um pastor para ser pastoreado. A pesquisa reflete sobre a importância do motivo pelo qual o pastor deve se preocupar com o seu próprio cuidado, considerando a imagem que o pastor tem perante a sua comunidade, a necessidade de conscientizá-lo sobre o cuidado mútuo entre os pastores. O texto também ressalta a importância do cuidado que o pastor deve ter com o seu próprio corpo, observando a questão da alimentação, do sono, da vida mental e emocional e do cuidado com a sua espiritualidade. O pastoreio de pastores torna-se uma necessidade para os pastores que fazem parte das igrejas da ASSIBAS, pois temos pastores que priorizam a sua comunidade, ou seja, se envolvem integralmente nos cuidados das suas ovelhas enquanto descuidam o seu próprio cuidado. Os pastores precisam também ser pastoreados por um pastor humano que tenha mais experiência e possa ser conduzido por pastos verdejantes no seu ministério pastoral. / Pastoreando pastores: un estudio de caso de la praxis pastoral en la ASSIBAS. El presente trabajo aborda sobre los fundamentos teológicos para el pastoreo de pastores, presentando una breve descripción del pastor en la bíblia y describiendo como el Antiguo y el Nuevo Testamento describe sobre la figura del pastor. Este texto considera el ministerio pastoral, definiendo términos como: pastor, pastorear, cuidado, mentorear, liderar, proteger y alimentar y relacionandolos a la práctica del ministerio pastoral del pastor, con la intención de entender de manera coherente y clara el desarrollo del ministerio pastoral por parte del pastor. Este trabajo aborda el pensamiento que los pastores, a través de la colecta de datos en una pesquiza de campo y del estudio de caso, tienen con relación a su propio cuidado. Los resultados fueron colectados a través de un cuestionário preparado exclusivamente para colectar posicionamientos, sentimientos y necesidades de los pastores de la ASSIBAS, relacionados a los cuidados de su persona. Se há realizado un analisis de los cuestionários respondidos, habiendose constatado la falta o la carência de los pastores relacionado a los cuidados pastorales. O sea, se hace necesario que los pastores que hacen parte de la ASSIBAS, necesitan ser conscientizados de la importancia de tener un pastor para ser pastoreado. La pesquisa reflite sobre la importancia del porque el pastor debe preocuparse de su próprio cuidado, considerando la imagen que la comunidad tiene acerca de su pastor, la necesidad de la concientización sobre el cuidado mutuo entre pastores. El texto también resalta la importancia del cuidado que el pastor debe tener con su propio cuerpo, observando la cuestión de su alimentación, del sueño, de la vida mental y emocional y del cuidado de su espiritualidad. El pastoreo de pastores se hace una necesidad para los pastores que hacen parte de las iglesias de la ASSIBAS, pues tenemos pastores que dan mucha importancia a su comunidad, o sea, se envuelven integralmente en el cuidado de sus ovejas mientras descuidan de su propio cuidado. Los pastores necesitan también ser pastoreados por un pastor humano que tenga mas experiencia y puedan ser conducidos por pastos delicados en su ministério pastoral.

O abuso sexual além de ser considerado pela lei como crime é também um problema de saúde pública, cujos resultados imediatos e tardios para as vítimas englobam problemas físicos, emocionais, comportamentais e espirituais. O número de casos é subestimado nas pesquisas, pois na grande maioria não há uma denúncia oficial. A sociedade como um todo precisa se unir num esforço comum para diminuição da violência, e este tipo de problema deve ser abordado por diversos profissionais, de uma maneira interdisciplinar. A igreja cristã como instituição social não pode se abster desta responsabilidade. Seu papel vai desde a conscientização dos fieis em relação ao tema da violência até a recuperação espiritual e emocional das vítimas, através do aconselhamento pastoral. A redescoberta contemporânea do poder dos pequenos grupos é um desenvolvimento interessantíssimo nas igrejas, e o uso criativo destes grupos é uma das áreas mais promissoras do aconselhamento pastoral. Envolve não somente o pastor, mas também líderes leigos comprometidos e treinados e ainda, a comunidade como um todo, fazendo da igreja inteira um agente transformador das realidades sociais vigentes. Na experiência da Comunidade Evangélica Batista Ágape, o aconselhamento em grupo tem sido uma excelente ferramenta para ajudar vítimas adultas de abuso sexual na infância. Os grupos aplicam o método do Ministério REVER, que utiliza os Doze Passos dos Alcoólicos Anônimos com estudo bíblico e os Nove Passos do GAVS (Grupos de Apoio a vitimas de Abuso Sexual) traduzidos e organizados por Débora Kornfield, associados às ferramentas da imaginação pela fé e aconselhamento pela oração . Para o aconselhamento pastoral das famílias a Comunidade Ágape tem adaptado o método da terapeuta Cloé Madanes, que consiste em vinte passos que podem aplicar-se a uma grande variedade de casos, proporcionando apoio à vítima, aos familiares e ao abusador. Sem dúvida estas ferramentas não são as únicas que funcionam, e seria interessante que as comunidades disponibilizassem seus recursos para que houvesse uma troca de experiências, aumentando ainda mais a eficiência de suas abordagens na tentativa de diminuir o impacto negativo do abuso sexual na sociedade. / Sexual abuse is not only considered a crime before the law, is also a public-health problem, with both immediate and later-appearing effects on the victims which include physical, emotional, behavioral and spiritual problems. Society as a whole needs to join in a common effort to reduce the incidence of violence, and this type of problem needs to be addressed by people from several professions, in an interdisciplinary manner. The Christian church, as a social institution, must not abdicate this responsibility. Its role ranges all the way from raising the awareness of its members concerning the issue of violence, to the vitally important spiritual and emotional recovering of the victims across counseling pastoral. The present-day rediscovery of the power of small groups is one of the most promising areas of pastoral counseling. This approach involves not only the pastor but also committed and trained lay leaders, and also the entire congregation, thus making the whole church into an agent of change with regard to what is happening in society. In the experience of the Ágape Evangelical Baptist Community, group counseling has been an excellent tool for helping adults who in childhood were victims of sexual abuse. These groups apply the method of REVER Ministry, which uses the Twelve Steps of Alcoholics Anonymous, along with Bible study and the Nine Steps of Support Groups for Victims of Sexual Abuse, translated and organized by Deborah Kornfield, linked with the tools of faith imagination and prayer counseling. For the pastoral counseling of families, the Ágape Community has adapted the method of therapist Cloé Madanes, consisting of twenty steps which can be applied in a great variety of cases, providing support for the victim, his/her family members and the abuser. Doubtless these tools are not the only ones that produce results, so it would be helpful if the communities would make available their resources so that there could be an exchange of experiences, thus increasing even more the efficiency of their approaches that seek to diminish the negative impact of sexual abuse on society.

O modelo do discipulado apostólico um a um (MDA) e o Aconselhamento Pastoral (AP) se constituiu a temática deste trabalho que objetivou verificar a possibilidade de um diálogo entre os dois. A metodologia utilizada foi a pesquisa bibliográfica e documental. O MDA é uma estratégia que pertence a Igreja da Paz em Santarém e se configura em estabelecer um relacionamento pessoal com o discípulo. A palavra discipulado no Antigo Testamento era halak que literalmente conotava ir atrás de. No Novo Testamento discipulado remete à idéia de akolouteo traduzida por seguir; a palavra denota a ação de atender ao chamado de um mestre e passar a ter uma vida inteira de obediência. A igreja da Paz em Santarém considera esse seguir como envolvendo dois seres humanos em que um conduz o outro a Cristo devido a sua maturidade. Porém, por outro lado há afirmações teológicas que pontua, desde Cristo já não há nenhuma relação imediata, quer entre o ser humano e Deus, quer entre o ser humano e o mundo e qualquer ponte colocada não é saudável para o crescimento integral dos pares. O Aconselhamento Pastoral se constitui em uma relação de cuidado em que há o respeito mútuo em que o conselheiro preparado é um facilitador para o crescimento do aconselhando em todas as dimensões da vida. Não se esquecendo de contextualizar com a cultura e, no caso em questão, considerou-se o contexto da América Latina com a sua pobreza e ao mesmo tempo riqueza sócio-cultural. Quanto ao diálogo possível entre MDA e AP, pode-se dizer que enquanto o AP enfatiza uma fé vivenciada no dia a dia, o MDA proporciona uma fé mais individualizada. Constitui-se num processo de amadurecimento para que esse diálogo ocorra. / The model of an apostolic discipleship to one (MDA) and Pastoral Counseling (AP) constituted the theme of this work aimed to verify the possibility of a dialogue between the two. The methodology used was documentary and bibliographical research. MDA is a strategy that belongs to the Church of Peace in Santarém and is configured to establish a personal relationship with the student. The word in the Old Testament discipleship Halak was literally connoted "go after". In the New Testament refers to the idea of discipleship akolouteo translated as follows: the word denotes the action of the call of a master and go on to have a lifetime of obedience. The Church of Peace in United States considers the following as involving two human beings that one drives the other to Christ because of his maturity. But on the other hand there are theological statements that score, since Christ already there is no immediate relationship, whether between man and God and between man and the world and put any bridge is not healthy for the integral growth of the couple. The Pastoral Counseling constitutes a relationship of care where there is mutual respect in which the trained counselor is a facilitator for the growth of advising on all aspects of life. Not forgetting the culture and context, in this case, we considered the context of Latin America with its poverty and wealth while socio-cultural. As for the possible dialogue between the MDA and PC, it can be said that while the PC emphasizes a lived faith in everyday life, the MDA provides a more personal faith. It constitutes a process of maturation for this dialogue takes place.

O presente trabalho inicia com o posicionamento histórico da religião cristã a respeito da homossexualidade. Em seguida, discorre de forma sintética, acerca da evolução de sua abordagem na medicina e na psicologia. No mesmo capítulo são tratados os temas da instituição do preconceito e da homofobia. O trabalho se reporta à religião cristã, não se referindo a nenhuma igreja em especial, mesmo quando utilizados documentos de alguma igreja cristã em particular. No segundo capítulo procura-se conceituar a homossexualidade a partir do entendimento da sexualidade, esta como uma das estruturas do corpo humano que não pode ser negada, devendo ser integrada a ele. Este capítulo expõe também a questão da angústia que pode surgir nas pessoas que não estão no padrão de heterossexualidade. No terceiro e último capítulo são apresentadas novas formas de interpretação bíblica e novas teologias que procuram desmistificar a homossexualidade nos ambientes religiosos. Neste capítulo se busca questionar os entendimentos já cristalizados nas igrejas cristãs diante das novas interpretações e levar o leitor a uma reflexão mais madura. O objetivo deste capítulo é filtrar e evidenciar elementos apresentados nos outros capítulos, que possam incitar o acolhimento do homossexual na sua comunidade de fé, na tentativa de que o fortalecimento de sua fé gere esperança, diminuição da angústia e melhora da auto-estima. Este capítulo foi denominado Busca de novos ares na esperança de que o Espírito Santo sopre, como em Pentecostes, sobre aqueles que se dispõem a seguir Jesus Cristo no acolhimento e aconselhamento pastoral aos homossexuais. / The present work starts with the historical positioning of Christian Religion about homosexuality, further, in a synthetic way, it expatiates about the evolution of the approach of homosexuality in medicine and psychology. In this same chapter are studied the themes of an imposition of prejudice and homophobic. The work reports to the Christian religion as a whole, not referring to any Church in particular, even when documents of some Christian church in particular. Are used in the second chapter, it seeks to conceptualize the homosexuality by the understanding of the sexuality, as one of the structures of the body that cannot be denied, but integrated to it. This chapter also approaches the question of the distress that can arise in people who are not in the heterosexual standard. In the third chapter, new ways of biblical interpretation and new theologies that seek to demystify homosexuality in religious environments are presented. This chapter seeks to question the understandings that are already crystallized in Christian churches in face of new interpretations, and to take the reader to a more mature reflection. The goal of this chapter is to filter and to bring up elements presented in other chapters that can encourage the reception of the homosexual into his/her community of faith, on the attempt that the strengthening of his/her faith can generate hope, decrease anguish and improve self-esteem. This chapter was named Search for fresh air in the hope that the Holy Spirit blast, as in Pentecost over those that follow Jesus into the reception and pastoral counseling towards homosexuals.

Met die oog daarop om 'n basisteorie vir familiepastoraat te ontwerp, word verskeie basisteoretiese konsepte geidentifiseer en bespreek. Dit is veral die relasionele definiering van families - eerder as die tradisionele biologiese definiering - wat van fundamentele belang vir basisteoretiese besinning is. Hierdie 'ekologiese' verstaan van families, sluit familiesisteme van alle vorms in en hou rekening met huidige sosiologiese realiteite sowel as bepaalde teologiese perspektiewe. In aansluiting by die relasionele definiering van families, het familiepastoraat 'n verhoudingsfokus en werk dit met 'n multidimensionele perspektief wat op al die dinamiese verhoudingsprosesse en -fases binne familiesisteme gerig is. In verbondenheid met die gemeente, benader familiepastoraat families as ekologiese geloofsisteme en funksioneer dit in die lig van die evangelie asook doelbewus binne koninkrykskonteks. In die slothoofstuk word al die sentrale basisteoretiese konsepte geintegreer tot 'n teoretiese geheel. Die basisteorie vir familiepastoraat, wat hier ontwerp word, kan kemagtig soos volg geformuleer word: Familiepastoraat is gesprekmatige verhoudingsorg van die ekologiese familie en dit geskied binne koninkrykskonteks. / For the purpose of developing a basic theory for family pastoral work, several basic theoretical concepts are identified and discussed. The defining of families in terms of relations - rather than the traditional biological defining - is of fundamental importance for basic theoretical reflection. This 'ecological' understanding of families includes families of all shapes and forms, whilst it also reflects sociological realities and it takes into account certain theological perspectives. The aim of family pastoral work is synchronised with the relational defining of families and focus, therefore, on the multiple dynamic relational processes and phases within family systems. For this manifold relational focus, family pastoral work operates with a multidimensional perspective. The basic theory developed for family pastoral work, can be formulated as follows: Family pastoral work is dialogical care of the relationships of ecological families and it operates within context of the Kingdom. / Practical Theology / M.Th. (Practical theology)

Met die oog daarop om 'n basisteorie vir familiepastoraat te ontwerp, word verskeie basisteoretiese konsepte geidentifiseer en bespreek. Dit is veral die relasionele definiering van families - eerder as die tradisionele biologiese definiering - wat van fundamentele belang vir basisteoretiese besinning is. Hierdie 'ekologiese' verstaan van families, sluit familiesisteme van alle vorms in en hou rekening met huidige sosiologiese realiteite sowel as bepaalde teologiese perspektiewe. In aansluiting by die relasionele definiering van families, het familiepastoraat 'n verhoudingsfokus en werk dit met 'n multidimensionele perspektief wat op al die dinamiese verhoudingsprosesse en -fases binne familiesisteme gerig is. In verbondenheid met die gemeente, benader familiepastoraat families as ekologiese geloofsisteme en funksioneer dit in die lig van die evangelie asook doelbewus binne koninkrykskonteks. In die slothoofstuk word al die sentrale basisteoretiese konsepte geintegreer tot 'n teoretiese geheel. Die basisteorie vir familiepastoraat, wat hier ontwerp word, kan kemagtig soos volg geformuleer word: Familiepastoraat is gesprekmatige verhoudingsorg van die ekologiese familie en dit geskied binne koninkrykskonteks. / For the purpose of developing a basic theory for family pastoral work, several basic theoretical concepts are identified and discussed. The defining of families in terms of relations - rather than the traditional biological defining - is of fundamental importance for basic theoretical reflection. This 'ecological' understanding of families includes families of all shapes and forms, whilst it also reflects sociological realities and it takes into account certain theological perspectives. The aim of family pastoral work is synchronised with the relational defining of families and focus, therefore, on the multiple dynamic relational processes and phases within family systems. For this manifold relational focus, family pastoral work operates with a multidimensional perspective. The basic theory developed for family pastoral work, can be formulated as follows: Family pastoral work is dialogical care of the relationships of ecological families and it operates within context of the Kingdom. / Philosophy, Practical and Systematic Theology / M.Th. (Practical theology)

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

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 and Systematic Theology / M. Th. (Practical Theology (Pastoral Therapy))

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Africa is a continent ravaged by challenges of poverty, scourge of disease and many conflicts, some of which are motivated by religious fanaticism. Indeed, it is a continent in dire need of spiritual, economic and social transformation. In the midst of these challenges, however, faith healing practices have flourished among African communities. Healing is a broad concept, which covers a whole range of social, psychological, cultural and spiritual issues and dimensions in response to unwanted threatening conditions that disturb a harmonious and peaceful existence. The concept of healing is firmly rooted in the soil and soul of Africa. To a certain extent, the popularity of healing practices in many parts of Africa is a result of an African epistemology that accepts healing as a cultural reality. The poor majority are mostly exposed to harsh socio-economic and hazardous health conditions. Thus, many poor people are drawn to healing practices for the following three reasons: Firstly, faith healers promise to heal people of all kinds of illnesses and epidemics through fervent prayers. Faith healers are powerful and charismatic personalities that command a great following as a result of their charisma. Secondly, because African culture is spirit-centred and has a high regard for spiritual powers and forces, Africans are amused by supernatural and are therefore drawn to healing phenomena, as it speaks to their reality and reference framework. Thirdly, faith healing practice is a cost free, alternative intervention strategy for managing illness, especially to the poor masses, who do not have access to specialized medical care. The close relationship between psychosomatic diseases and “African illnesses” is also explored. This is quite evident when considering the types of illnesses faith healers claim people are being healed from during healing practices, for example HIV and AIDS, hypertension, ulcers, bad luck, infertility, witchcraft, and so forth. African illnesses are believed to be unexplainable and untreatable by Western medicine. It is believed to be caused by witchcraft, sorcery and evil, and has similar manifestations as psychosomatic diseases. In the context of a vibrant and growing faith healing practice, there is a need to investigate the spiritual and emotional impact of faith healing on healing seekers, especially when the desired healing doesn‟t materialise. The research field has highlighted the emotional and spiritual challenges caused by illness, as well as the lack of supporting systems to sustain people grappling with illness. The realisation is that healing, as a broad concept, needs a multifaceted approach for effective response. The lack of indigenisation of healing practices with African (Namibian) cultural symbols and cultural milieu was highlighted. Therefore, an effective and culturally relevant pastoral care system should take special cognisance of it and thus, the envisaged pastoral approach of hope and compassion build around it. / AFRIKAANSE OPSOMMING: Afrika is ‟n kontinent wat geteister word deur armoede, dodelike siektes en konflikte, waarvan sekere gedryf word deur godsdienstige fanatisme. Dit is inderdaad ‟n kontinent wat behoefte het aan geestelike, ekonomiese en sosiale transformsie. Nietemin, ten spyte van hierdie uitdagings, het die gewildheid van geloofsgenesings praktyke in Afrika gemeenskappe toegeneem. Genesing is ‟n breë konsep met „n verskeidenheid van sosiale, sielkundige, kulturele en geestelike aspekte en dimensies, wat reageer op ongunstige toestande of moeilike situaties wat heelsame en harmonieuse leefwyse teenwerk. Genesings praktyke is inderdaad „n integrale deel van mense in Afrika se kulturele bestaan. Die konsep van genesing is dus gegrond in die siel en sand van Afrika. Tot ‟n sekere mate is die gewildheid van genesingspraktyke in baie dele van Afrika toe te skryf aan Afrika epistemologie, wat genesing as deel van die kulturele realitiet aanvaar. Die arm massas is meestal blootgestel aan haglike sosiale en ekonomiese toestande. Dus word baie arm mense na genesingsbedieninge gelok vanweë die onderstaande drie basise redes: Eerstens, as gevolg van die beloftes wat geloofsgeners maak dat hulle mense van enige siekte en kwaal kan genees deur vurige gebede. Geloofsgeners het kragtige en charismatise persoonlikhede waarmee hulle invloed uitoefen en baie volgelinge werf weens hul charisma. Tweedens, vanweë die Afrika kultuur wat geesgesentreed is en hoë agting vir geestelike magte en geestelike werkings het; mense van Afrika word amuseer deur bonatuurlike werkings, omdat dit tot hulle kulturele en verwysingsraamwerk spreek. Derdens, geloofsgenesing is ‟n koste vrye, alternatiewe helings-strategie om siektes te beheer, veral vir armes wat nie bronne het om gespesialiseerde gesondheidsdienste te gebruik nie. Die noue werking tussen psigosomatiese siektes en “Afrika siektes” speel ook ‟n rol. Dit is veral duidelik in die tipe siektes wat geloofsgeners beweeer dat mense van genees word na geloofsgebede, byvoorbeeld MIV en VIGS, hypertensie, maagsere, vloeke, onvrugbaarheid, toordery, ensovoorts. Daar word geglo dat Afrika siektes onverklaarbaar en onbehandelbaar deur Westerse dokters is. Die geloof is dat sulke siektes deur toordery en bose geeste veroorsaak word, en soortgelykke manifestasies as psigosomatiese siektes het. In die konteks van „n groeiende geloofsgenesings bediening, is daar ‟n regverdiging om ondersoek in te stel op die geestelike en emosionele impak van geloofsgenesing op siek mense; spesifiek in gevalle waar genesing nie onmiddelik met gebed geskied nie. Die ondersoek het aan die lig gebring dat siek mense emosioneel en geestelik sukkel in hulle stryd teen siektes. Dit is ook uitgewys dat daar ‟n gebrek is aan ondersteunende strukture vir mense wat met siekte sukkel. Daar is tot die besef gekom dat genesing as ‟n breë konsep „n veelvoudige benadering benodig vir effektiewe terapeutiese respons. Gebrek en onvermoë van geloofsgenesings praktyke om inkulturering met Afrika (Namibiese) kultuur simbole en kulturele fassette te doen was ook uitgewys. Dus, ‟n effektiewe en kultureel relevante pastorale sisteem moet kennis daarvan neem en dit integreer by die voorgestelde pastorale benadering van hoop en meegevoel.