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

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

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

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

Summaries in Afrikaans and English / Text in Afrikaans / Tourettesindroom is 'n lewenslange versteuring wat gekenmerk word deur motoriese en vokale trekkings saam met moontlik ook komorbiede simptome soos aandagtekort-hiperaktiwiteitsversteuring, obsessief-kompulsiewe versteuring, aggressie en depressie. Die sindroom kom in hoe mate in Suid-Afrika voor en die pastor kan dus heel moontlik daarmee te doen kry. Die beste behandeling vir die sindroom is medikasie saam met gedrags- en gesinsterapie toegedien deur 'n multidissiplinere span. Die pastor het 'n rol om te vervul in hierdie span probleme het aangesien persone met Tourettesindroom dikwels in hulle verhoudings met God, hulleself en ander mense. Vir effektiewe pastorale berading aan sodanige persone, moet die pastor deeglike kennis he van die sindroom en die simptome daarvan, asook van sy of haar invalshoek as pastor. 'n Moontlike kernmoment van die sindroom wat deur die pastor aangespreek kan word, is die verlies aan beheer wat deur dje lyer ervaar word. Die sindroom kan as 'n verskoning gedrag en gebruik word vir negatiewe en onverantwoordelike die pastor sal die lyer dus moontlik eties moet konfronteer op 'n medemenslike wyse. / Tourette Syndrome is a lifelong disorder. Symptoms are motoric and vocalic tics with possible comorbid symptoms such as attention deficit disorder with hyperactivity, obsessive-compulsive disorder, and depression. It is frequent among South Africans and the pastor will probably be confronted with persons struggling with the syndrome. The best therapy for Tourette Syndrome is medication in conjunction with behaviour and family therapy administered by a multi-disciplinary team. Persons with Tourette Syndrome have problems maintaining relationships with God, themselves and others. The pastor therefore has a definite role to play in the team. Knowledge of the syndrome and its symptoms, and of pastoral care are essential for succesful pastoral counseling. A possible central theme of the syndrome is the loss of control experienced by the person with the syndrome. The syndrome can become an excuse for negative and irresponsible behaviour and ethical confrontation may be necessary. / Philosophy, Practical & Systematic Theology / M. Th. (Praktiese Teologie)

Summaries in Afrikaans and English / Text in Afrikaans / Tourettesindroom is 'n lewenslange versteuring wat gekenmerk word deur motoriese en vokale trekkings saam met moontlik ook komorbiede simptome soos aandagtekort-hiperaktiwiteitsversteuring, obsessief-kompulsiewe versteuring, aggressie en depressie. Die sindroom kom in hoe mate in Suid-Afrika voor en die pastor kan dus heel moontlik daarmee te doen kry. Die beste behandeling vir die sindroom is medikasie saam met gedrags- en gesinsterapie toegedien deur 'n multidissiplinere span. Die pastor het 'n rol om te vervul in hierdie span probleme het aangesien persone met Tourettesindroom dikwels in hulle verhoudings met God, hulleself en ander mense. Vir effektiewe pastorale berading aan sodanige persone, moet die pastor deeglike kennis he van die sindroom en die simptome daarvan, asook van sy of haar invalshoek as pastor. 'n Moontlike kernmoment van die sindroom wat deur die pastor aangespreek kan word, is die verlies aan beheer wat deur dje lyer ervaar word. Die sindroom kan as 'n verskoning gedrag en gebruik word vir negatiewe en onverantwoordelike die pastor sal die lyer dus moontlik eties moet konfronteer op 'n medemenslike wyse. / Tourette Syndrome is a lifelong disorder. Symptoms are motoric and vocalic tics with possible comorbid symptoms such as attention deficit disorder with hyperactivity, obsessive-compulsive disorder, and depression. It is frequent among South Africans and the pastor will probably be confronted with persons struggling with the syndrome. The best therapy for Tourette Syndrome is medication in conjunction with behaviour and family therapy administered by a multi-disciplinary team. Persons with Tourette Syndrome have problems maintaining relationships with God, themselves and others. The pastor therefore has a definite role to play in the team. Knowledge of the syndrome and its symptoms, and of pastoral care are essential for succesful pastoral counseling. A possible central theme of the syndrome is the loss of control experienced by the person with the syndrome. The syndrome can become an excuse for negative and irresponsible behaviour and ethical confrontation may be necessary. / Philosophy, Practical and Systematic Theology / M. Th. (Praktiese Teologie)

Recent literature by several eminent psychotherapists ·such as Bergin and Beutler argues that counsellors' personal values are probably the greatest influence on the success and outcome of therapy and that the counsellor tends to convert the client to the counsellor's values. This literature provided strong support for this researcher's contention of the need for similar studies in pastoral counselling. The researcher was particularly concerned about the role of pastoral counsellors' value systems and moral judgement development in counselling situations. The researcher selected the Rokeach Value Survey and the Rest Defining Issues Test as instruments to test a sample of South African pastoral counsellors in this regard. The research questions addressed were as follows. Firstly, what are the value systems of a sample of pastoral counsellors in the South African context? Secondly, what are the moral judgement development levels of the pastoral counsellors? Thirdly, what is the relationship between the rank ordering of values and pastoral counsellors' levels of moral judgement development? Fourthly, what implications could these variables have for pastoral-client pairing in pastoral counselling? The chief findings were as follows. Firstly, the pastoral counsellors were shown to have conservative value systems with a preference for introspective terminal values over social terminal values. Secondly, the pastoral counsellors had a P score of 39.6 on the Defining Issues Test. This compares favourably with Asian university students who score between 36-40 as opposed to American university students who have a mean P score of 42.6. The researcher concluded that the conservative religious ideology of the sample helped to explain the low P scores somewhat. Thirdly, the Spearman correlational coefficient indicated little correlation between the Rokeach Value Survey and the Rest Defining Issues Test. Fourthly, both instruments indicated that the conservative nature of the pastoral counsellors would no doubt make them very effective counsellors in most denominations. They would tend to counsel in support of the status quo in the church. A major recommendation of the study was the need for further pastoral counsellor education in dealing with moral values issues. / Practical Theology / D.Th. (Practical theology)

Recent literature by several eminent psychotherapists ·such as Bergin and Beutler argues that counsellors' personal values are probably the greatest influence on the success and outcome of therapy and that the counsellor tends to convert the client to the counsellor's values. This literature provided strong support for this researcher's contention of the need for similar studies in pastoral counselling. The researcher was particularly concerned about the role of pastoral counsellors' value systems and moral judgement development in counselling situations. The researcher selected the Rokeach Value Survey and the Rest Defining Issues Test as instruments to test a sample of South African pastoral counsellors in this regard. The research questions addressed were as follows. Firstly, what are the value systems of a sample of pastoral counsellors in the South African context? Secondly, what are the moral judgement development levels of the pastoral counsellors? Thirdly, what is the relationship between the rank ordering of values and pastoral counsellors' levels of moral judgement development? Fourthly, what implications could these variables have for pastoral-client pairing in pastoral counselling? The chief findings were as follows. Firstly, the pastoral counsellors were shown to have conservative value systems with a preference for introspective terminal values over social terminal values. Secondly, the pastoral counsellors had a P score of 39.6 on the Defining Issues Test. This compares favourably with Asian university students who score between 36-40 as opposed to American university students who have a mean P score of 42.6. The researcher concluded that the conservative religious ideology of the sample helped to explain the low P scores somewhat. Thirdly, the Spearman correlational coefficient indicated little correlation between the Rokeach Value Survey and the Rest Defining Issues Test. Fourthly, both instruments indicated that the conservative nature of the pastoral counsellors would no doubt make them very effective counsellors in most denominations. They would tend to counsel in support of the status quo in the church. A major recommendation of the study was the need for further pastoral counsellor education in dealing with moral values issues. / Philosophy, Practical and Systematic Theology / D.Th. (Practical theology)

The introduction of abortion legalisation in South Africa during 1997 gave rise to the need for pre- and post-abortion counselling. Two dominant counselling groups came to the fore namely pro-choice and pro-life, reflecting the respective stances of society on abortion. In order to answer the following research questions: "What value-challenges do abortion counsellors experience, if any?" and "What ways have they found in negotiating these challenges?" A narrative conversation was used to come to an understanding of these research questions in practice. Research was undertaken with counsellors from both pro-life and pro-choice stances. The influence of capitalism, patriarchy and religion on role players confronted with making decisions on abortion was explored. Pro-choice counsellors negotiated their values in terms of forgiveness based on the unconditional forgiveness they would expect from God and pro-life counsellors in terms of God's forgiveness for the client, accepting her own responsibility for the consequences of the abortion. / Practical Theology / M. Th. (Pastoral Therapy)