This study explores the challenges posed by the HIV-AIDS epidemic on the Holiness Union Church leadership in Pietermaritzburg KwaZulu-Natal: towards a holistic Pastoral care model. South Africa has the highest prevalence rate of HIV infection in Sub-Sahara Africa and the province of KwaZulu-Natal is the epicentre of the epidemic. This motivated the researcher to investigate the role of the HUC-PMB leadership in the struggle against the HIV-AIDS epidemic within and outside the Church. The Church leaders in this context of the HIV-AIDS are expected to play a significant role, so that the campaigns of HIV prevention, intervention, care and support for those living with the HIV-AIDS should have positive impact in the Church and the community. The literature review argues that this can be achieved when church leaders are well trained and equipped with all necessary skills and acquire comprehension information about the HIV-AIDS. The study adopted an empirical research using qualitative using interview schedule, focus group discussion and church archives for data collection. Five Church leaders and four church members participated in the study. The investigations were led by the following research question: What are the challenges posed by the HIV-AIDS epidemic on the HUC leadership in Pietermaritzburg KwaZulu-Natal? In order to address the main question of this study, the following questions were formulated. What is the current situation of the HIV-AIDS epidemic in the HUC-PMB? How is the HUC-PMB leadership response to the HIV-AIDS epidemic? What kind of Pastoral care model that would enhance the HUC leadership holistic response to the HIV-AIDS epidemic? The study findings show that the Church leaders at HUC-PMB do not officially engaged in the struggle against the HIV-AIDS epidemic in the church and in the local community. This implies that the HUC-PMB has limited spiritual and support work for those who are HIV infected and affected within and without the church. The study thus recommends that knowledge on the HIV-AIDS epidemic is vital to all people especially the church leaders; and the church must use its pastoral approach to pursue this goal; the leaders must be thoroughly educated and equipped on the HIV-AIDS related issues, so that to be able to minister (w)holistically in the light of the HIV-AIDS epidemic; the Church and its leaders is also recommended and called to be HIV-competent in terms of their belief approach in dealing with epidemic and stigma within and outside the church context. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

Thesis (M.A.)--Trinity International University, 2006. / Abstract. Includes bibliographical references (leaves 187-196).

This insider research journey explores the meaning-making processes of female spousal caregivers in anticipatory mourning and the knowledges which they have gained in retrospect. The research traces the social constructions of meaning and how they influence the process of meaning-making. A phenomenological study was undertaken in which unstructured interviews were conducted with five bereaved participants, highlighting the unique way in which each woman made meaning of loss in anticipatory mourning. The main phenomenological themes to emerge from their meaning-making were: a) the significance of time; b) challenges and gifts; c) witnessing the decline; d) paradoxes; e) the significance of the spousal relationship; and f) spirituality. The therapeutic effect of telling the life story is explored in this study and the need for contextual pastoral care that is specific to the state of anticipatory mourning is highlighted. Finally, possibilities for co-constructive pastoral care are raised in the light of the research findings. / Practical Theology / M. Th. ( Practical Theology, with Specialisation in Pastoral Therapy)

People expenencmg chronic pain encounter increases m needs and endure the consequences of failure to satisfy needs. In much of the management of people with chronic pain, chronic pain is considered an abstract phenomenon with little attention given to the human experience. Numerous literature focus on a mechanistic reductionistic approach in management of chronic pain. Most literature is written by medical practitioners, nurses and psychologists from a health-care oriented methodology, whereas minimal research literature was contributed from a pastoral care and counselling perspective. This dissertation explores the needs and feelings of people with chronic pain to identify their needs at the various developmental stages of their pain experience, and within their relevant ecosystems, in order to develop a pastoral response. / Practical Theology / M. Th. (Practical Theology)

Thesis (PhD)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: There is, as yet, no cure for HIV/AIDS, a disease that has affected South African society profoundly. While antiretrovirals (ARVs) are now available and have stemmed the tide of AIDS deaths, medicines alone cannot be seen as a long-term solution. Treatment costs, finite resources, limited health-care capacity, morbidity and the unpleasant side-effects of ARVs, make treatment an untenable solution. The Christian church in South Africa continues to retain a powerful position; it has a significant affiliation; it is present in most geographic areas and inspires trust and confidence. Furthermore, in my view, the church, by its very nature and calling, is mandated not only to demonstrate and provide care, but also to inspire care-giving. In the light of HIV/AIDS, what does care mean? Can it only mean rendering care that is welfarist in nature? Or does the church have the mandate to look beyond immediate suffering, to examine and address those issues that lie at the core of suffering? Research has demonstrated that issues such as poverty, injustice, stigma, discrimination, gender inequality and patriarchy fuel the pandemic. Ultimately, it is the “othering” of people; the failure not to recognise God in another person and our common humanity, that lie at the heart of the problem. These then, I suggest, are the very reasons why the church must address these areas. But that is not all: if HIV/AIDS care is to be rendered in a developmental way, then there must be a thorough understanding of the disease: how is the virus transmitted, how can it be prevented and treated? It is also important to understand that there is not a single global epidemic but many local epidemics; the determinants and risk-factors of these need to be recognised, as must the cultural, economic, political and social contexts that fuel the spread of the disease. The changing nature of society, the effects of globalisation, the evolving nature of care owing to biomedical advances and even the “privatisation” of sex all need to be comprehended. Furthermore, any meaningful rendering of care requires the churches to examine why they should be giving it and the values that underpin such care-giving. I make the case that the churches are required to do nothing less than drive social change in situations of suffering, injustice and abuse. An examination of the history of HIV/AIDS in South Africa illustrates that the churches have often failed to meet up to this calling. An empirical study was conducted as to how the churches render care at a more micro, grassroots level, using a framework propounded by David Korten, who suggests that authentic development must be people-centred, rather than growthcentred. Essentially, development must seek to increase personal and institutional capacities, guided by principles of justice, sustainability and inclusiveness. In these respects, I argue, it accords very strongly with the Christian message. Korten suggests that there are four orientations (or generations) of rendering help but it is only the fourth generation that is truly developmental. Through the use of case study methodology, I sought to examine the manner in which the churches render care, in a region of the Western Cape, outside Cape Town, known as the Helderberg Basin. The area is representative of many peri-urban areas in the Cape: it is predominantly Christian, with a mix of different denominations and racial and socio-economic groupings. It allowed for an assessment of care initiatives afforded by mainline, charismatic and African Independent Churches and in particular, sought to answer the question of whether churches engage with HIV/AIDS in a way that Korten would identify as developmental. From the research, it is clear that the church is hampered by its inability to talk of sex and sexuality; its knowledge of the issues surrounding HIV/AIDS is limited; it has not done a sufficient amount to conscientise its followers; the church has yet to learn to utilise its networks; it lacks technical know-how and is unwilling to engage in the political sphere. Social change is only possible if the church embraces a new vision of how to create a better world. Additionally, I recommend that the church looks to the emerging church movement to achieve radical transformation. / AFRIKAANSE OPSOMMING: MIV/VIGS is ‘n siekte wat Suid-Afrika onmeetbaar beїnvloed en waarvoor daar tot op hede geen genesing is nie. Antiretrovirale middels (ARVs) is weliswaar beskikbaar en het die gety van VIGS sterftes gestuit maar medisyne kan nie alleen as die langtermyn oplossing gesien word nie. Behandelingskoste, beperkte hulpbronne en vermoë om gesondheidsorg te lewer, morbiditeit en die negatiewe newe-effekte van ARVs bring mee dat slegs mediese behandeling ‘n onhoudbare oplossing is. Die Christelike kerk in Suid-Afrika behou steeds ‘n magsposisie; dit het ‘n beduidende lidmaatskap asook ‘n teenwoordigheid in meeste dele van die land en boesem vertroue en sekerheid in. Dié kerk is na my mening gemandateer deur haar besondere aard en roeping om nie alleen sorg te bewys en te voorsien nie maar ook om versorging aan te moedig. Maar wat beteken sorg, gegewe die aard van MIV/VIGS? Kan dit slegs die lewering van welsyngerigte sorg beteken? Of sou die kerk die mandaat hê om verder as onmiddellike lyding te kyk en ondersoekend die kwessies wat aan die wortel van lyding lê, aan te spreek? Navorsing het aangetoon dat kwessies soos armoede, onreg, stigma, diskriminasie, geslagsongelykheid en patriargie die epidemie aanvuur. Uiteindelik is dit die objektivering (“othering”) van mense - dit is die onvermoë om God nie in ‘n ander persoon en ons gemeenskaplike mensheid te herken nie - wat die hart van die probleem is. Ek betoog dat hierdie die redes is waarom die kerk hierdie kwessies moet aanspreek. Om ondersoek in te stel of en tot watter mate die kerk sorg verskaf in verband met MIV/VIGS het ek die raamwerk van David Korten gebruik. Dié raamwerk stel voor dat outentieke ontwikkeling mensgesentreerd eerder as groeigesentreed sal wees. Ontwikkeling moet essensieel streef na ‘n toename van persoonlike en institusionele vermoë, gerig deur beginsels van geregtigheid, volhoubaarheid en inklusiwiteit. Ek toon aan dat hierdie beginsels baie sterk ooreenkom met die Christelike boodskap. Korten stel vier hulplewerende oriëntasies (ook genoem generasies) voor maar dit is eintlik slegs die vierde generasie van hulp wat werklik ontwikkelingsgerig is. Maar dit is nie al nie. Indien MIV/VIGS versorging ontwikkelingsgerig gaan wees, moet dit gegrond wees op ‘n diepgaande verstaan en kennis van die siekte soos onder andere, hoe die virus versprei word en hoe die siekte voorkóm en behandel kan word? Dit is ook belangrik om te verstaan dat daar nie slegs ‘n enkele globale epidemie is nie maar verskeie lokale epidemies. Die veroorsakende en risiko faktore van hierdie epidemies moet daarom geїdentifiseer word en so ook die kulturele, ekonomiese, politieke en sosiale konteks wat die verspreiding van hierdie siekte aanhelp. Die veranderende aard van gemeenskappe, die effek van globalisering, die ontwikkelende aard van gesondheidsorg vanweë die vooruitgang in die mediese wetenskap en die “privatisering” van seks moet alles in ag geneem word. Betekenisvolle versorging vereis dat kerke ondersoek instel na waarom die versorging aangebied word en die waardes onderliggend daaraan. Ek stel die saak dat daar van kerke verwag word om sosiale verandering te stuur waar mense swaarkry, onregverdig behandel en misbruik word. ‘n Ondersoek na die geskiedenis van MIV/VIGS in Suid-Afrika illustreer dat kerke dikwels misluk het om aan hierdie roeping gehoor te gee. In opvolging van die bostaande argumente het ek navorsing uitgevoer oor hoe kerke sorg op ‘n mikro of voetsool-vlak aanbied. Hiervoor het ek die genoemde mensgesentreerde ontwikkelingsraamwerk van David Korten gebruik. ‘n Gevalstudie benadering is gevolg in die Helderbergkom wat geleë is in ‘n streek van Wes- Kaapland buite Kaapstad. Hierdie gebied is verteenwoordigend van baie buitestedelike gebiede van die Kaap: dit is oorwegend Christelik en sluit ‘n verskeidenheid van denominasies, rasse en sosio-ekonomiese groeperings in. Die gebied maak ‘n oorsig moontlik van die sorg-inisiatiewe van hoofstroom, charismatiese en Afrika onafhanklike Kerke, en in die besonder van ‘n identifikasie daarvan of kerke betrokke by MIV/VIGS dit doen op ‘n wyse wat Korten sou tipeer as ontwikkelingsgerig. Uit hierdie navorsing het dit duidelik geword dat die kerk gekniehalter word deur ‘n onvermoë om oor seks en seksualiteit te praat; die kerk se kennis beperk is wanneer dit kom by kwessies wat handel oor MIV/VIGS; dit nie genoeg doen om lidmate bewus te maak van VIGS kwessies nie; dit nog veel te leer het oor hoe om netwerke aan te wend; dit tegniese kennis kort en onwillig is om met sake van politieke belang om te gaan. Sosiale verandering is alleen moontlik indien die kerk ‘n nuwe visie voorhou oor hoe om ‘n beter wêreld te skep. Ek beveel ten slotte aan dat die kerk let op die ontluikende kerkbeweging om radikale transformasie te verwesenlik.

Univ., Diss.--Wien, 2003.

Ministering in the face of HIV and AIDS has posed many challenges. The work of ministers before HIV and AIDS experienced many problems which resulted in ministry burnout. HIV and AIDS have increased the demand for ministers because of the sick, the dying and the grieving people. The increase number of funerals means that a minister conducts many funerals over the weekend and sometimes during the week. This is not the only task of the minister; there are other duties such as house visitation, administration matters, counseling, Sunday services, confirmations and teachings in the church. Furthermore, ministers are often most intensively involved with people in times of crisis and distress. This research deals with the ways ministers are coping or not coping with ministry burnout which may be a result of ministering to people suffering from HIV and those dying of AIDS. This study recognises that an understanding of the minister's problems, as well as helping them to cope, by all who are involved in the church as a vocational system is necessary in the face of HIV and AIDS. The major beneficiary of care and support to ministers will be pastoral ministry itself and the church. Interest in this study therefore stems from both academic and pastoral concerns. Academically, one would like to see the discipline of pastoral care making a scientific and academic contribution that is capable of helping ministers. As for the pastoral concern, one believes that this study and similar studies are ways by which ministry can be strengthened and supported. There is need to equip the church to observe, listen to and respond to ministers in pain more knowledgeably and sympathetically. The researcher endeavours to describe these phenomena accurately through narrative type descriptions, interviews and pastoral conversations. Furthermore, Rediger created a model for avoiding burnout called AIM, which has led to a creation of a model to cope with ministry burnout in the face of HIV and AIDS, which is AIMS: A-Awareness, 1- Impose, M-Management, S-Support. The model has been created in the face of the emotional involvement of ministers in HIV and AIDS / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2006.

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 thesis seeks to outline the HIV epidemic in Nigeria and understand the response of the Church of Nigeria (Anglican Communion) to the epidemic. In evaluating the Church of Nigeria's policy document, it also seeks to understand how the response needs to be strengthened. The thesis looks at the history of HIV and AIDS in Nigeria and the impact of the epidemic on the Nigerian society. It further identifies some of the factors that contribute to the spread of HIV in Nigeria and the government's response to the epidemic. For the Church to respond appropriately to the epidemic there is a great need to start by theologizing the epidemic in a more helpful way. It is based on this that this thesis further attempts to theologize the epidemic by discussing sexuality, the notion of imago dei and shalom as well-being. The thesis examines the six thematic areas of the policy document and presents a critical analysis in which it discovers that though there are good things in the policy document, it however, needed a more solid theological foundation and employment of an educative tool that is more inclusive. Central to the argument of the thesis is that no one factor drives the epidemic, but rather a complex interaction between several factors. Therefore, to strengthen the policy document the thesis suggests a number of things to do which include a more solid theological foundation and employing of the 'SAVE' approach as an educative tool in response to the epidemic. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2006.

This dissertation brings into perspective the plight of AIDS widows in Kisumu. Often widowhood in general focuses on the older women, while AIDS has created a generation of young widows. A high percentage of these widows are immediately pushed into poverty by the death of husbands. AIDS widows' poverty and vulnerability to external shocks and stresses increases dramatically, while the delicate process of juggling competing needs and pressures becomes a far greater challenge. The range of forces against which widows in Kisumu must struggle is formidable: low self-esteem, complex family relationships, hostile or indifferent communities, systemic gender discrimination and harassment, property loss, unemployment or underemployment, lack of education and a daily grind that leaves widows with scant energy to contemplate the possibility of transforming and regaining their dignity/condition. For these reasons this dissertation contends that the church has an obligation to strategise a holistic intervention to care for these widows who are part of the church and society. This dissertation manifests an on going struggle and quest for adequate instruments to understand AIDS widows in the light of God's promise of the fullness of life to all. AIDS leads to severe social, psychological and financial consequences for the affected families, hence the challenging question how the widows can move from deprivation to begin self-reliant sustainable livelihood is addressed. Since widows' lives are complex and constantly changing, their livelihoods wholly depend on their identifying and building their own various strengths, assets and capabilities. In this way the dissertation suggests that the following areas should be secured overtime. Supportive relationships, networks and environments, that is relatives, the church and church organization, government and other agencies should pool and pull together with the widows. Long-term earning power and financial security is badly needed. That means that their property should be secured and their land be on their hands for continuous utilization, contrast to the current state where they are ejected and driven away of their homes. Up-to-date skills, knowledge, self-esteem, motivation, self-confidence and spiritual well being. In this area it is suggested that capacity building would play a major role in moulding their current and future life. Finally the church is challenged to cultivate an alternative theology to address the ever-growing problem of marginalization and violence against widows. That is to say all forms of prejudice, for example stereotyping, isolation and condemnation must be strongly rejected and urgent need for justice, reason and deep faith be employed. As a result the widows would be integrated and feel valued in the society and the church. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.