This study deals with the importance of the steps of grief and forgiveness in the recovery of the emotionally wounded person. The basis theoretical research clearly showed that God is the source of healing and forgiveness. The most important words for forgiveness in the Old Testament is salach, nasa and kaphar while aphiemi, apoluo and charizoma are the most important words for forgiveness in the New Testament. A special focus was consequently placed on these different words and the one overwhelming fact that repeatedly came to the fore was that, if a person has been granted forgiveness by God, he should also forgive his transgressor. The meta-theoretical research has clearly shown that both grief and forgiveness consist of a process that has to be worked through. Losses may be experienced as a result of traumatic events and when these losses affect a person negatively, they must be grieved over. Usually before a person has not completed his grief work, he can not move on to forgiving his offender. For the purpose of the empirical study, five cases of people who experienced trauma were selected and studied. The study highlighted the importance of considering the unique personal history of each individual, especially with reference to unresolved traumatic experiences in this person's past. From each of these case studies the importance of forgiveness came strong to the fore as a determining factor regarding the healing process of the emotionally wounded person. In the practical theoretical section a pastoral model is presented within which the different phases of the process of grief, as well as the process of forgiveness, are very prominent. The six phases of grief are I) shock and denial, 2) anger, 3) depression, 4) bargaining and wishful thinking, 5) sorrow, 6) forgiveness, resolution and acceptance. The process of forgiveness consists of three phases and nine steps. Phase one is the preparation for forgiveness and consists of the following four steps: 1) Forgiveness must be understood. 2) Recognize that forgiveness is necessary. 3) Identify the emotions involved. 4) Confront the hate. Phase two is really the core of forgiveness and consists of the following three steps: 5) bearing the pain, 6) setting boundaries to protect oneself, 7) releasing those who have wronged us. Phase three is oriented toward the possibility of starting over and consists of the following two steps: 8) assuming responsibility, 9) longing for reconciliation. This is a model that can affectively be applied in the pastoral guidance of persons who are struggling with unresolved grief, and consequently are not able to forgive. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

Thesis (M.A. (Pastoral Studies)--North-West University, Potchefstroom Campus, 2008.

In this study the focus is on the pastoral guidance of the emotionally traumatized person. From the exegetic study it became clear that suffering forms part of every person's life and growth. In Ecclesiastes 7: 1-14 it is stressed that not only is prosperity given by God but that God also allows suffering. There with Romans 8: 18-25 stresses that which awaits the true believer in eternal life. It is given as motivation to persevere through the here and now of suffering. The Epistle of James (5:13-16) emphasizes in particular the communion of believers as a source of support. Psalm 13 encourages the believer to call upon God in his distress because God listens to his children's cries of distress. In the chapter dealing with Theological Basis Theory it became clear that emotional trauma normally happens where the person's own outlook on life was darkened by something that happened to him, which he was not prepared for. A pastoral approach to therapy is consequently based on the viewpoint that God is the Great Healer. In the process of pastoral counseling, attention must also be paid to any pending processes of mourning. Where the whole process of consultation eventually results in an attitude of servant hood in the counselee, it has truly been successful. It further became evident that various aids may creatively be used in process of guiding the counselee to wholeness -one of the most prominent of these is prayer that has to be continuously interwoven with the different counseling sessions. As far as the Meta-theory is concerned, the focus has been on contributions made by disciplines outside theology. It was pointed out that emotions, inter alia, can also become "sick" on occasion. This happens where a person does not allow himself to live through specific experiences of his emotions. A person, however, has control over the value he attaches to on emotion. Each person is unique and consequently the experiencing of his or her emotions will differ from person to person. Under normal circumstances a person experiencing intense emotions will allow them to flow freely from the body. Where this does not happen, such a person must receive professional help from somebody that can guide him towards healing. As part of the Meta-theoretical Section, there has also been focused empirically on the emotional trauma of a number of co-workers. It has been found, inter-alia that emotional pain that has not been dealt with, often leads to emotional trauma. It is also possible that emotional trauma may be disguised at times and may manifest itself by way of certain symptoms. Empirical research has again confirmed the important fact that the emotionally traumatized person must be guided to identify the deeper roots of the problem in order to activate the healing process. In the Practice-theoretical Section a number of practical guidelines stemming from the basic-theoretical and meta-theoretical perspectives have been formulated for the pastoral guidance of the emotionally traumatized person to emotional and spiritual healing. The importance of prayer as part of the pastoral therapeutically process again proved to be very prominent. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2008.

In recent years, Pastoral leadership has been in crisis as a result of globalisation and its far reaching effects. Added to this is the stereotypical, social image of the word 'pastor' and what it takes to be considered successful in ministry. Related to these factors, the key problem that stands out in this research is that pastoral ministry has been governed by success and of the wrong kind: consumerism and relevance. The objective of this research is to examine the concept of pastoral ministry effectiveness. New Testament texts, and not excluding contributions from the Old Testament, indicate models of pastoral ministry that support the need to redefine and refine our understanding of pastoral leadership effectiveness in ministry in the face of globalisation. In order to accomplish this study, the central theological argument was that pastoral ministry is most effective in a global society when it is rooted in the Imago Dei. The questions raised are: What is the doctrine of the Imago Dei? What role might it play in a concept of pastoral effectiveness now? The importance of the Christian faith and core beliefs cannot be ignored, in particular that we are created in the Image of God. On the fundamental basis of Christ's events it is argued that unless pastors internalise the teachings and examples of Imago Christi by the works of the Holy Spirit in continua, pastoral ministry is not only ineffective but is also a misrepresentation of the theological aspect and also, a distortion of the historical literature of humankind. A precise meaning is sorely needed of what it is to be successful as a pastor, of the limits of human capacity and of the fallen nature and redeemed status of humankind. On this topic, it is posited that the pastor who is set apart by God to shepherd His sheep according to what Jesus Christ has shown and done, is a proper and superior measure of whether Christ incarnate in us correctly characterises the successful and effective pastor. That pastoral conviction and action is essential to true discipleship to God is exemplified through a description of Paul the pastor-apostle. This essence of true discipleship emerges after examination of linguistic material available on the subject; for example, lexicon, commentaries, theological dictionaries and the theological methodology employed. Without denying the advantages brought to human living, the negative impact of globalisation and of pastoral thought and actions are discussed. Investigation into certain of the current practices of pastors and of what has confused and distorted humankind made in the Imago Dei indicates that the assumptions of this thesis are apt. Recommendations are provided to explain the transformation and reformation changes required to counter the potential danger inherent in the corruption of mankind made in the Image of God. Equally significant is the idea that it is the generous sharing of God in Christ and the power of the Spirit in His ministry to the world that form the highly valuable aspects of Pentecost and revival times, not the disciple's effort. Finding is achieved by revisiting these times and by analysis of the literary contributions employed in these two events: Pentecost and revival times. The resultant contributions are integrated into the ongoing development of the Central Theoretical Argument in order to indicate that pastoral ministry effectiveness and success are dependent on the works of the Spirit in continue Furthermore, examination is undertaken of the concepts and models of contemporary scholars who have contributed to the idea of the final restoration of the church and believers and to the idea of the 'very good' of humankind being created in the Image of God and for the glory of Jesus Christ. The ultimate, God's reign and our acknowledgement that our chief purpose is to glorify our Creator, imply our understanding of the nature of pastoral effectiveness in globalisation. The inquiry concludes with the assertion that Jesus Christ, incarnate in us, effects successful ministry and that this is how we become promising pastors who will globalise and become globalising Images of Christ in a rapidly changing world. Findings in this research are considered within the framework of a fresh and comprehensive formulation of pastoral ministry. A concise model is presented in the unique proposal of this research: pastoral ministry is most effective when rooted in the Imago Dei / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, in association with Greenwich School of Theology, U.K., 2009.

This study deals with the importance of the steps of grief and forgiveness in the recovery of the emotionally wounded person. The basis theoretical research clearly showed that God is the source of healing and forgiveness. The most important words for forgiveness in the Old Testament is salach, nasa and kaphar while aphiemi, apoluo and charizoma are the most important words for forgiveness in the New Testament. A special focus was consequently placed on these different words and the one overwhelming fact that repeatedly came to the fore was that, if a person has been granted forgiveness by God, he should also forgive his transgressor. The meta-theoretical research has clearly shown that both grief and forgiveness consist of a process that has to be worked through. Losses may be experienced as a result of traumatic events and when these losses affect a person negatively, they must be grieved over. Usually before a person has not completed his grief work, he can not move on to forgiving his offender. For the purpose of the empirical study, five cases of people who experienced trauma were selected and studied. The study highlighted the importance of considering the unique personal history of each individual, especially with reference to unresolved traumatic experiences in this person's past. From each of these case studies the importance of forgiveness came strong to the fore as a determining factor regarding the healing process of the emotionally wounded person. In the practical theoretical section a pastoral model is presented within which the different phases of the process of grief, as well as the process of forgiveness, are very prominent. The six phases of grief are I) shock and denial, 2) anger, 3) depression, 4) bargaining and wishful thinking, 5) sorrow, 6) forgiveness, resolution and acceptance. The process of forgiveness consists of three phases and nine steps. Phase one is the preparation for forgiveness and consists of the following four steps: 1) Forgiveness must be understood. 2) Recognize that forgiveness is necessary. 3) Identify the emotions involved. 4) Confront the hate. Phase two is really the core of forgiveness and consists of the following three steps: 5) bearing the pain, 6) setting boundaries to protect oneself, 7) releasing those who have wronged us. Phase three is oriented toward the possibility of starting over and consists of the following two steps: 8) assuming responsibility, 9) longing for reconciliation. This is a model that can affectively be applied in the pastoral guidance of persons who are struggling with unresolved grief, and consequently are not able to forgive. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

The Speculum huius vite is a pastoral manual composed in English around the end of the fourteenth century. It is, on one level, an abbreviated version of the Prick of Conscience, arguably one of the most popular English texts of the late middle ages; but the Speculum is more than simply an abbreviation of a popular text, since it refashions its source to accommodate a new emphasis and new material, including a commentary on the ten commandments and some shorter exhortations to the clergy and laity regarding humility and modesty. Evidence from the two manuscripts of the Speculum (Bodleian MS Additional A. 268, fols. 117r-139r, and Dublin Trinity Coll. MS 155, pp. 149-238) and from two related manuscripts of the Prick of Conscience (Cambridge University Library MS Dd.12.69, fols. 37r-97v and Cambridge, Mass., Harvard University Library MS 155, fols. 1-77) indicates that two revisions were involved in the production of the Speculum from the Prick of Conscience. The dialect of the poem has been extensively studied to determine whether it is possible to make any conjectures concerning the geographical source of the first and second revisions of the text. The text was probably used for catechetical instruction, private reading, and preaching within the tradition of English catechetical manuals produced after the Fourth Lateran Council. The thesis provides a description of the manuscripts of the text (Chapter One), discussions of the historical context of the poem (Chapter Two), the sources and immediate context of the poem (Chapter Three), the relationship of the manuscripts (Chapter Four), and the language and dialect of the text (Chapter Five). These are followed by notes on editorial procedure, an edition of the text, a glossary, notes to the text, and a bibliography.

Thesis (MArt)--University of South Australia, 2001.

Thesis (MArt)--University of South Australia, 2001.

Thesis (D. Min.)--Southwestern Baptist Theological Seminary, 1987. / Includes bibliographical references (leaves [351]-359).

Thesis (D. Min.)--Southwestern Baptist Theological Seminary, 1989. / Includes bibliographical references (leaves 316-329).