Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2004. / ENGLISH ABSTRACT: This dissertation aimed to ascertain, in a practical theological way, how to bridge the gulf between the congregation and the AIDS community using home based care as the vehicle of change. The initial hypotheses of the research were based upon a model initially developed by World Vision in Nkhotakota, Malawi. The research question, which the study address, is as follows: 1. Can the negative attitudes, prejudices and behaviours which are held and demonstrated by many in the church towards those suffering with HIV/AIDS, be changed by using deliberate attempts to alter their perspective of this pandemic by providing accurate information, in juxtaposition with the demonstration of Christ’s love and compassion to this community? 2. In conjunction to this first question comes a second: Can the compassionate outreach of the church, as it follows Christ’s mandate to love change the perspective of those in the HIV/AIDS community so that instead of viewing the church (as a whole) as cold and unloving, their perception will change with the demonstration of such love and compassion by its membership that they begin to see the church as a source of hope and love? To describe the contextual situation in which this study takes place, the historical background concerning the church’s response to the issue of the HIV/AIDS pandemic was explored in chapter two. The third chapter discusses the cultural paradigmatic focuses, unique to the African situation, with attention to the role in the church as it seeks to comply with its mandated mission. Chapter four then examines the cultural practices found, specifically in the Malawian context, that promote the spread and transmission of the HIV/AIDS virus amongst the Chewa people and the surrounding tribes. Over and against the identified traditional practices and their interrelationship with the worldviews of the people of Malawi, chapter five focuses on the practical theological implications of the church seeing to find identity in Christ. The ramifications of the praxis process regarding this hermeneutic, in consideration with the response of the Church as it seeks to reflect the character of the God, as represented primarily by the attribute of love towards those who are suffering from being infected or affected by this disease are explored in this chapter. It deals with the theological ramifications concerning the faith community as it represents the body of Christ by providing eschatological hope to this suffering world. The remaining chapters describe the methodology and praxis process utilizing the research hypothesis developed from the Nkhotakota model. Final conclusions were then drawn in order to provide understanding as to how to obediently participate in God’s witness to the world as the faith community addresses the problem of the HIV/AIDS pandemic in very poor areas in Malawi. Although the initial optimistic goals of this research were not met as anticipated, essential discoveries that illuminate the faulty paradigms associated with critical issues such as the effects of abject poverty were exposed. Difficulties that were initially considered secondary to the main thrust of this research, whose complexities are generally misunderstood by the western paradigm came to light as the praxis process unfolded. Attempts to sidestep stark issues such as poverty, in order to address the ‘real’ issues under study served to highlight these problems as their magnitude forced their recognition and consideration. This research has exposed is the necessity for further exploration into the intricate ramifications of issues such poverty by demonstrating the unfortunate fact that for those struggling to survive at the lowest levels of Maslow’s hierarchy, the luxury of benevolent service is simply not possible. For these, there is no other issue but survival. Calling on these sufferers to act as ‘the church’ when their need is so dire is not only unrealistic, it borders on sacrilege. / AFRIKAANSE OPSOMMING: Hierdie tesis beoog om op ‘n prakties-teologiese wyse vas te stel hoe om die kloof tussen ‘n gemeente en ‘n Vigs-gemeenskap te oorbrug met tuisversorging as medium van verandering. Die aanvanklike hipoteses van die navorsing is gebaseer op ‘n model wat oorspronklik deur World Vision by Nkhotakota, Malawi, ontwikkel is. Die navorsingsvraag waarop dié studie gerig word, is die volgende: 1. Kan die negatiewe houding, vooroordele en optrede van baie kerklidmate teenoor MIV/Viglyers verander word deur die gebruik van doelgerigte pogings om hul siening van hierdie pandemie te wysig deur die verskaffing van die korrekte inligting, tesame met blyke van Christus se liefde en medelye aan hierdie gemeenskap? 2. Tesame met hierdie eerste vraag, volg ‘n tweede. Kan die kerk se deernisvolle uitreik, met die betoning en uitvoer van Christus se opdrag om liefde te gee, die siening van mense in die MIV/Vigs gemeenskap só wysig dat, in plaas dat hulle die kerk (as ‘n geheel) ervaar as koud en liefdeloos, hulle hierdie begrip wysig deur die lidmate se betoning van dié liefde en deernis, dat hulle begin om die kerk te beskou as ‘n bron van hoop en liefde? Die beskrywing van die kontekstuele situasie waarin hierdie studie plaasvind, sowel as die historiese agtergrond ten opsigte van die kerk se respons tot die vraagstuk van die MIV/Vigs pandemie, is in hoofstuk twee ondersoek. Die derde hoofstuk bespreek die kulturele paradigmatiese fokusse, uniek aan toestande in Afrika. Dit gee aandag aan die rol van die kerk in sy doelwit om sy sendingmandaat uit te voer. Hoofstuk vier ondersoek die kulturele praktyke wat, spesifiek in die Malawiese konteks, die verspreiding en transmissie van die MIV/Vigs virus onder die Chewa bevolking en omliggende stamme bevorder. Bo en behalwe die geïdentifiseerde tradisionele praktyke en hul betrekking op die Malawiërs se lewens- en wêreldbeskouing, fokus hoofstuk vyf op die prakties-teologiese implikasies van die liefdesgebod. Die uitgangspunt van die hoofstuk is dat die kerk in haar uitreik tot hulle wat ly, iets van die (liefde) karakter van God moet weerspieël. Die praxis proses het dus liefde as hermeneutiese sleutel. Teologies gesproke moet die geloofsgemeenskap, as die liggaam van Christus, eskatologies hoop aan hierdie lydende wêreld verskaf. Die res van die hoofstukke beskryf die metodologie, proses en navorsingshipotese wat ontwikkel is uit die Nkhotakota model. Die finale gevolgtrekkings spreek die probleem aan van hoe om die MIV/Vigs pandemie onder mense wat in uiters arm stedelike areas in Malawi woon, aan te spreek en ‘n Christelike getuienis te lewer. Al is die aanvanklike optimistiese doelwitte van hierdie navorsing deels bereik, is wesenlike ontdekkings gemaak wat die foutiewe paradigmas in verband met kritieke vraagstukke, soos die invloed van volslae armoede, blootgelê. Probleme wat aanvanklik sekondêr beskou is tot die hoofmikpunt van die navorsing het aan die lig gekom in die navorsingsproses. Dit was duidelik dat die ingrype in die gemeenskap die vervreemding tussen die kerk en vigslyers positief verander het. Veel meer waardering en aanvaarding het ontwikkel. Maar: die kompleksiteit van die probleem word in die algemeen deur die westerse paradigma oppervlakkig verstaan. Die navorsing het bepaalde implikasies van armoede en blootgelê. Vir mense wat op die laagste vlakke van Maslow se behoeftes-rangorde ‘n stryd het om te bestaan, is die luukse van vrywillige diens aan ander eenvoudig nie moontlik nie. Vir hulle is een saak oorheersend: oorlewing. Om vanuit ‘n lewe vol sekuriteite hierdie armes op te roep om op te tree as onbetaalde dienswerkers, terwyl hul eie nood so groot is, is nie net onrealisties nie, maar ongevoelig.

Thesis (DTh (Practical Theology and Missiology))--Stellenbosch University, 2008. / ENGLISH ABSTRACT: This work is about a missiological praxis for the creation of 'Circles of Hope' as an entry point for faith based organisations and, particularly, local churches in Zambia for an effective battle in the fight against HIV (Human Immunodeficiency Virus). The HIV pandemic is one of the worst tragedies to have befallen humankind in the 21st century. Lost to many people is the fact that it does not affect all regions of the globe equally. Figures show that over 70% of PLWHA (people living with HIV) are in sub Saharan-Africa while most affected are young and therefore, in theory, energetic. With an overall HIV prevalence rate of 16% and a life expectancy of 34 years, HIV has severely impacted the lives of Zambians across the country. Stigma remains one of the most significant challenges in Zambia across the prevention-to-care continuum. The wider environment of these effects and statistics has provided for us the wider contextual situation. The Church in Zambia and, indeed, in the entire sub-Saharan African region cannot afford to hide its head in the sand anymore. The impact of HIV is being felt at all levels of society. This has posed a threat to economic progress and human development by attacking the most economically productive age group and reversing gains in life expectancy and child survival. The increasing burden on health budgets has stretched national and community resources to the limit, leaving no room for complacency or pretence about the magnitude of the problem. Since some members of the Church are positively infected, we can safely say of the Church: the body of Christ has HIV. HIV is a national disaster. It cannot be managed without mobilising all the sectors within a nation. The Church in Zambia needs to make HIV prevention a matter of compelling priority. The Church is an instrument for the missional praxis of the triune God. Theology in this work is not so much a scientific endeavour that begins and ends with analysing contexts and texts, rather it is an imaginative way of finding new answers to the new situation brought about by the presence of HIV (Hendriks, 2004: 30). In this work the researcher contends that measures are required to develop strong theological reflections and education which would result in the establishment of Circles of Hope in all local congregations. These Circles of Hope would act as a fountain for promoting behavioural change, support action for safer sexual behaviour, and combat stigmatisation and discrimination against people with known HIV infection. There must be appropriate theological reflections that touch on the work of the reign of God. A relevant HIV theology will necessarily involve the laity, will watch out for fundamentalist views, will be biblical in nature and will draw from Trinitarian understanding. The basis of moving from a theology of punishment to that of care, truth, freedom, justice and peace is the theology of community and companionship. This reflection is an attempt to have constructive interpretation of the present realities brought about by a time of HIV. One can only discern God‘s will for the present situation through critical and sensitive leadership in order to bring about genuine healing. The role of the local church and networking activities are essential commodities to realise a vision of a Zambia that is HIV competent. This then is the new ministerial strategy being spearheaded by the 'Circles of Hope' programme of the Council of Churches in Zambia. It is a challenge for Zambian churches. / AFRIKAANSE OPSOMMING: Die navorsing handel oor ʼn missiologiese begronde praksis vir die skepping van 'Kringe van Hoop' as 'n beginpunt vir geloofsgebaseerde organisasies en spesifiek die plaaslike kerk in Zambië in hulle stryd teen MIV (Menslike Immuniteits Virus). Die MIV pandemie is een van die ergste tragedies wat die mensdom in die 21ste eeu getref het. Wat baie mense nie altyd besef nie, is dat dit nie oral in die wêreld dieselfde impak het nie. Statistiek wys daarop dat meer as 70% van alle MIV positiewe mense Suid van die Sahara woon. Die meerderheid van die geïnfekteerdes is jonk met baie potensiaal. 16% van die bevolking in Zambië is MIV positief en het 'n lewensverwagting van 34 jaar. Die uitwerking hiervan raak die land en al sy mense. Naas voorkoming en versorging bly een van die grootste uitdagings wat die gemeenskap in Zambië moet aanspreek stigmatisering. Die groter konteks Suid van die Sahara vorm die agtergrond van elke land se spesifieke probleme. Ook Zambië en met name die kerk in Zambië sal die feite in die oë moet kyk. Die pandemie is 'n bedreiging vir ekonomiese vooruitgang en menslike ontwikkeling omdat dit die ekonomies mees produktiewe ouderdomsgroep afmaai, lewensverwagting verlaag en kindersterftes laat toeneem. Die toenemende las op die gesondheidsbegroting het die nasionale en gemeenskapshulpbronne grootliks uitgeput. Die omvang van die probleem kan op geen manier meer ontken en negeer word nie. Aangesien baie lidmate MIV positief is, kan 'n mens goedskiks verklaar dat die liggaam van Christus MIV het. Dit is ʼn nasionale tragedie. Die pandemie kan nie bestry word sonder dat al die sektore van die samelewing daarteen gemobiliseer is nie. Die kerk in Zambië moet die voorkoming van MIV as 'n uiters noodsaaklike prioriteit beskou. Die Kerk is 'n instrument vir die missionêre praksis van die drie-enige God. Die navorsing beskou teologie nie as 'n wetenskaplike onderneming wat bloot handel oor 'n analise van kontekste en tekste nie. Teologie is iets waarin jy handelend en verbeeldingryk toetree tot die aanspreek van 'n veelbewoë situasie en antwoorde probeer vind op die probleme (Hendriks, 2004: 30). Die navorsing werk met die hipotese dat die probleem vanuit 'n teologiese hoek benader moet word sodat teologiese beginsels die praktykteorie van Kringe van Hoop in plaaslike gemeentes sal onderskraag. Die studie voorsien dat die Kringe van Hoop die hoof dryfveer sal wees wat gedragsverandering sal bevorder, veiliger seksuele gedrag sal aanmoedig, en die stryd teen die stigmatisering en diskriminasie sal voer. Gepaste teologiese refleksie oor die heerskappy van God is noodsaaklik. 'n Revelante HIV teologie sal gewone lidmate insluit, sal bedag wees op fundamentalistiese sieninge, sal bybels wees en sal gebaseer wees op ʼn trinitariese godsbegrip. Die teologiese basis vir die wegbeweeg van 'n teologie van straf/oordeel na een van versorging, waarheid, vryheid, geregtigheid en vrede, is geleë in gemeenskap en kameraadskap. Hierdie refleksie is 'n poging om in 'n tyd van HIV 'n konstruktiewe interpretasie te gee van die huidige realiteite. Kritiese en sensitiewe leierskap behoort in die huidige situasie te poog om God se wil te soek om die gebrokenheid van 'n MIV siek gemeenskap aan te spreek. Die rol van die plaaslike kerk en netwerkingsaktiwiteite is onontbeerlik vir die realisering van die visie van ʼn Zambië sonder MIV. Die 'Kringe van Hoop'-program van die Zambiese Raad van Kerke is 'n bedieningstrategie wat die MIV pandemie wil aanspreek en wat die kerk in Zambië uitdaag om mee te doen.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2004. / ENGLISH ABSTRACT: This dissertation examines racial transition toward heterogeneity in three Seventh-day Adventist congregations in South Africa. This dissertation aims to uncover social factors involved in this change as well as to set forth a theological direction with application to the local faith community. The first section examines recent studies and literature on multiracial congregations, indicating a possible breakdown between theory and practice. Using insights from Kuhn, Gadamer, Habermas, and Geertz, a critical correlational approach is proposed using narrative, community-based praxis, dialectical thinking, and eschatological vision. The theological methods of Groome and Browning are combined to suggest a four-phase approach to practical theological research. The second section undertakes an ethnographic study of three Seventh-day Adventist congregations on the outskirts of Durban, Cape Town and Johannesburg. Congregations are examined through the fourfold lens of history, identity, process and program. All three congregations are then compared and analysed from both an etic and emic perspective. Differences between various racial groups are examined and congregational challenges and resources identified. It is shown that while positive racial attitudes exist, underlying black distrust, white fears and other reconciliation issues need to be addressed. Common challenges include continuing racial change, mission and identity issues, evangelism issues, leadership issues and worship issues. Helpful resources in the congregations include an accepting culture, a common language, strong leadership, members with previous multicultural experience and an attractive worship service. Cultural adaptation is analysed through a psychological model ('W-Model') and a congregational model, both of which indicated tensions between assimilationist and integrationist patterns. The third section critiques the sociological approach through a theological hermeneutic. Hospitality to the stranger is proposed as an alternative narrative for handling transition to diversity, and is compared with existing narratives of difference and unity. The witness of Scripture shows both the need to embrace otherness as well as how central hospitality is to God‘s mode of interaction with His created order. The implications of this embrace are explored in terms of other theological models of identity and otherness, reconciliation, the missio Dei and the kingdom of God. In the final section a model of showing hospitality to the stranger is examined in terms of the following movements: (a) the invitation or welcome, (b) providing the gift, (c) feasting at the table, (d) sharing stories, (e) providing a room, and (f) becoming part of the household. The goal is to show how to grow in intimacy without destroying identity. Tensions in the practice of hospitality to the stranger are examined: risk is balanced against opportunity, identity against otherness; boundaries are worked out in a context of sacrifice. Nevertheless, in spite of these paradoxical tensions, it is seen that in this narrative there is potential for bringing diverse communities together based on an ethic of self-giving and mutual acceptance. / AFRIKAANSE OPSOMMING: Hierdie proefskrif ondersoek die transformasieproses van homogene na heterogene gemeentes ten opsigte van ras in drie Sewendedag Adventiste gemeentes in Suid-Afrika. Die tesis beoog om sosiale faktore wat die transformasieproses beïnvloed te bespreek sowel as om in die verband teologies rigting te gee aan plaaslike geloofsgemeenskappe. Die eerste afdeling ondersoek onlangse studies en literatuur in verband met veelrassige gemeentes en toon 'n moontlike uiteensetting van teorie en praktyk. Deur gebruik te maak van die insig van Kuhn, Gadamer, Habermas, en Geertz word 'n kritiese korrelatiewe benadering voorgestel wat gebruik maak van narratiewe, gemeenskap gebaseerde praxis, dialektiese denke, en eskatologiese visie. Die teologiese metodes van Groome en Browning word gekombineer ten einde 'n vier-fase benadering tot praktiese teologiese navorsing voor te stel. Die tweede afdeling onderneem 'n etnografiese studie van drie Sewendedag Adventiste gemeentes aan die buitewyke van Durban, Kaapstad en Johannesburg. Gemeentes word bestudeer onder die viervoudige lens van geskiedenis, identiteit, proses en program. Al drie die gemeentes word dan vergelyk en ontleed van beide 'n lokale en globale (etic en emic) perspektief. Verskille tussen rasse word ondersoek en gemeenskaplike uitdagings en hulpbronne word geïdentifiseer. Hierdie ondersoek toon aan dat alhoewel positiewe rassehoudings bestaan, onderliggende Swart wantroue, Blanke vrese en ander versoeningskwessies aangespreek behoort te word. Algemene uitdagings sluit die hantering van voordurende verandering, missie- en identiteitsproblematiek, evangelisasie problematiek, leierskap problematiek en aanbiddingsproblematiek in. Nuttige benaderings tot die problematiek behels 'n kultuur van aanvaarding, gemeenskaplike taal, sterk leierskap, lidmate met multikulturele ervaring en besielende eredienste. Kulturele aanpassing word ontleed met behulp van 'n sielkundige model ('W-Model') en 'n gemeentelike model. Beide modelle toon spanning tussen assimilasie- en integrasiepatrone. Die derde afdeling kritiseer die sosiologiese benadering deur middel van 'n teologiese hermeneutiek. Gasvryheid teenoor die vreemdeling word voorgestel as 'n alternatiewe narratief in die plek van bestaande narratiewe van verskil en eenheid om die transisie na diversiteit te verwerk. Die getuienis van die Skrif wys op die noodsaaklikheid om die verskille tussen mense te versoen binne die konteks van God se 'gasvryheid' wat sentraal staan in Sy interaksie met Sy skepping. Die implikasies van hierdie versoening word ondersoek in terme van die aanvullende teologiese modelle van identiteit en andersheid, versoening, die missio Dei en die koninkryk van God. In die laaste afdeling word 'n model van gasvryheid teenoor die vreemdeling ondersoek in terme van die volgende bewegings: (a) uitnodiging of verwelkoming, (b) bereidheid tot opoffering, (c) viering rondom die tafel, (d) deel van verhale, (e) verskaffing van eie ruimtes, f) eenwording van die huishouding. Die doel is om aan te toon hoe om in intimiteit te groei sonder om identiteit prys te gee. Spanning in die praktiese beoefening van gasvryheid teenoor die vreemdeling word ondersoek: risiko moet gebalanseer word met geleentheid, identiteit met verskil en grense word in die konteks van opoffering uitgewerk. Ten spyte van hierdie paradoksale spannings, het die narratief van die vreemdeling en gasvryheid die potensiaal is om diverse gemeenskappe bymekaar te bring deur middel van 'n etiek van opofferende en gemeenskaplike aanvaarding.

Thesis (DTh)--University of Stellenbosch, 2005. / ENGLISH ABSTRACT: This study presents a practical-theological examination of the changing face of theological education in the Church of Uganda (COU). It explores the hypothesis that both the effectiveness of the Church’s training and its mission are inextricably tied to their responsiveness and integrity in the midst of multiple transitions. As an example of practical theology, it identifies itself with the praxis-centred stance of the contemporary practical theology movement, an identification that makes it both action-oriented and contextual. The action-oriented nature of the research is introduced in Chapter One, where it is described using social-science categories, and is developed in Chapter Two through an introduction to a specific theological framework for transforming theological education. This framework guides the study along practical, biblical, missional and local lines. The contextual concern is maintained throughout the study. Chapters Three, Four and Five draw on an extensive primary database and explore the Ugandan context from the socioeconomic, socio-cultural and ecclesiastical perspectives. That contextual analysis is shaped by, and continually connects with the concerns of theological education and those chapters raise and explore a number of issues. These include socio-economic challenges such as dramatic regional variation and demographic change, the need for theological education to connect with culture, particularly in relation to its heterogeneity and its oral-literary nature, and the significance of the unique narrative and identity of the COU for its theological education. However, through the synthesis of these contextual findings, two dominant requirements for the transformation of theological education in the COU emerge, namely integration and flexibility. The history, curriculum, pedagogy and structures of theological education in the COU are then evaluated in Chapters Six and Seven in the light of those two requirements, as well as from the perspective of the discipline of curriculum development. The analysis recognises where recent developments in the sphere have already begun to incorporate these values, but it also highlights the need for more radical transformation. With this in mind, Chapter Eight then examines the implementation of a recent model of training, Integrated Leadership Development (ILD), into the COU. It suggests that ILD is not only a valuable programme of transformational training in itself, but that it also serves as a pointer to and catalyst for wider changes in the education programmes of the COU. Finally, the study concludes by synthesising the findings into a dynamic curriculum development model for use in transforming theological education in the COU. Furthermore, the application of the model demonstrates its relevance and generates some specific strategic recommendations for change. As such the study contributes to both the local and global discourse on theological education, and to the field of practical theology. / AFRIKAANSE OPSOMMING: Hierdie studie is ‘n prakties-teologiese ondersoek wat die veranderende gelaat van teologiese opleiding in die Anglikaanse Kerk van Uganda navors. Die navorsing ondersoek die hipotese dat beide die effektiwiteit van die kerk se opleiding sowel as sy roeping integraal verweef is met die kerk se vermoë om met integriteit te reageer op die stroom van veranderinge waarmee dit gekonfronteer word. As praktiese-teologiese ondersoek volg dit ‘n praxis-georiënteerde, kontekstueel betrokke benadering. Hoofstuk een lei dit in, stel die probleem en hipoteses en verduidelik voorts die sosiaal-wetenskaplike aard van die studie. Die tweede hoofstuk beskryf ‘n bepaalde teologiese raamwerk vir die transformasie van teologiese opleiding. Dié raamwerk begelei die studie prakties, bybels, missionêr en kontekstueel. Die studie ontwikkel kontekstueel. Hoofstukke drie tot vyf gebruik belangrike primêre navorsingsdata wanneer dit die Ugandese konteks uit verskillende verbandhoudende perspektiewe beskryf: sosio-ekonomies, sosio-kultureel en ekklesiologies. Die analises is voortdurend in dialoog met die sentrale tema van teologiese opleiding wat van verskeie hoeke oopgedek word. Wat uitstaan is die sosio-ekonomiese uitdagings wat teweeggebring is deur die demografiese veranderings wat plaasgevind het. Die belang van die verband tussen teologiese opleiding en die kulturele situasie word hoe langer hoe skerper belig en mens besef die implikasies van die land se kulturele heterogeniteit en sy mondelinge tradisie. Dit het ‘n bepalende effek or die storie van die Anglikaanse Kerk in Uganda en die aard van sy teologiese opleiding. Die sintese van die kontekstuele analise wys twee wesentlike vereistes vir die transformasieproses van teologiese opleiding in die kerk uit: integrasie en soepelheid. Die geskiedenis, kurrikulum, opvoedkunde en strukture van teologiese opleiding in die Anglikaanse Kerk in Uganda word in Hoofstuk Ses en Sewe in die lig van die twee vereistes ge-evalueer. Dit word ook getoets aan die vereistes van kurrikulum ontwikkeling. Die analise wys daarop dat resente ontwikkelinge in die vakgebied reeds geïnkorporeer is in die praktyk, maar toon aan dat radikaler stappe nodig is. Teen die agtergrond toon Hoofstuk Agt aan hoe die model van Geïntegreerde Leierskap Ontwikkeling in die kerk geïmplementeer word. As sodanig toon dit aan dat Geïntegreerde Leierskap Ontwikkeling ‘n waardevolle transformasiegerigte opleidingsprogram is wat die weg kan aantoon vir verreikende veranderinge in die opleidingsprogramme van die kerk. Die studie sluit af deur die bevindinge van die studie saam te voeg in ‘n dinamiese model vir kurrikulum ontwikkeling wat die transformasieproses in teologiese opleiding in die Anglikaanse Kerk van Uganda kan begelei. Die toepassing van die model wys reeds die toebaarheid daarvan uit en genereer voortdurend belangrike strategiese voorstelle op die pad van die transformasieproses in teologiese opleiding. As sodanig lewer dit ‘n praktiesteologiese bydrae in die plaaslike en globale gesprek oor teologiese opleiding.

Thesis (MTh)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: This dissertation aims to address the phenomenon of compassion fatigue within the scenario - of the HIV and AIDS pandemic in South Africa where an estimated 5-6 million people are living with HIV and AIDS. One in every three patients is hospitalised at some stage of their sickness and sufferers of the pandemic come into contact with someone that gives care to HIV and AIDS infected persons, whether in a hospital, a clinic, in counselling or a hospice. Professional stress and emotional fatigue is an inherent feature of the life of caregivers, and there is growing evidence is that it is on the increase. Caregivers are generally compassionate people and the compassion that they have and share with suffering people can be depleted . Caregivers become fatigued by the plight and the situation that never lets up hence the concept compassion fatigue. In this regard, the meaning of this concept as applied to HIV and AIDS caregivers in the healing and helping professions in hospital care (chaplaincy) and different clinical settings was the focus of the research. Compassion fatigue relates to professional stress and can impair professional competency and performance within pastoral caregiving. The phenomenon was studied to distinguish between compassion fatigue burnout/burn up and vicarious traumatisation. A more comprehensive understanding of these concepts will help to clarify current misconceptions. Aspects that necessitate a closer look are whether compassion fatigue is fundamentally stress related or a kind of depletion within the self of the pastoral helper. Could it be some kind of affective exhaustion, or is it related fundamentally to the overexposure to human suffering? Is compassion fatigue then suffering related? The study focuses on the challenges that confront caregivers in the HIV and AIDS field. How can these challenges pose an existential threat to their being-function and human identity? The study also explores how the theology of the cross (from a pastoral approach) can assist caregivers to deal with the question of meaning in the suffering that their patients (and they) may experience. Research questions included how the phenomenon of compassion fatigue should be understood as an inherent feature of the life of caregivers to HIV and AIDS sufferers, and what caregiving should imply to the caregivers (“wounded healers”). What is clear is that those caregivers very definitely also need care. A viable possibility to render meaningful help to depleted caregivers is to take them out of the working place and give them time, space and means to become whole again. A retreat environment is indicated as a form of recuperation for caregivers. At this stage the study amounts to only first steps in that direction and emphasises the need to investigate the subject further. / AFRIKAANSE OPSOMMING: Hierdie verhandeling beoog om die fenomeen van medelye-moegheid te verstaan vanuit die agtergrond van die HIV en VIGS pandemie in Suid-Afrika waar daar 'n beraamde 5-6 miljoen mense met HIV en VIGS lewe. Dit word geskat dat 1 uit elke 3 pasiënte in 'n stadium of stadia van die siekte gehospitaliseer word en derhalwe kom die meeste lyers in aanraking met iemand wat sorg verleen aan MIV/VIGS geïnfekteerde persone, hetsy in 'n hospitaal, 'n kliniek, in berading of 'n hospice. Professionele stres en emosionele moegheid is 'n inherente kenmerk van die lewe van versorgers en daar is toenemende bewys dat dit vanweë die erns van die situasie toeneem. Versorgers is oor die algemeen deernisvolle mense en die deernis wat hulle het en deel met mense wat ly, kan uitgeput raak. Te wyte aan ʼn situasie wat toenemend versleg en nie in die afsienbare toekoms sal weggaan nie ervaar versorgers dat die blootstelling aan menslike lyding en ellende hulle vermoë om lydendes pastoraal te troos en by te staan, drasties opgebruik vandaar die begrip medelye-uitputting. In hierdie verband fokus die navorsing op die betekenis van die konsep medelye-uitputting, soos toegepas op MIV- en VIGS- sorggewers binne die kader van die genesing- en hulpverleningprofessies in die hospitaal (kapelaansdienste) en kliniese instellings. Die verskynsel van medelye-uitputting met betrekking tot professionele stres raak die professionele bevoegdheid en prestasie van versorgers in pastorale hulpverlening. In hierdie verband is die doel om te onderskei tussen medelye-uitputting, uitbranding en plaasvervangende traumatisering. Dit is aanvaarbaar dat 'n meer omvattende begrip van hierdie konsepte huidige wanopvattings daaroor beter kan toelig. 'n Aspek wat 'n nader beskouing noodsaak, is of medelye-moegheid fundamenteel stresverwant is of 'n soort uitputting van die pastorale helper self, of 'n soort affektiewe uitputting, en of dit verband hou met te veel blootstelling binne die sfeer van menslike lyding. Die studie fokus op die uitdagings wat deur versorgers in die HIV en VIGSversorgingsveld die hoof gebied moet word, en hoe hierdie uitdaging ’n eksistensiële bedreiging vir hulle kan inhou wat hulle menswees en identiteit negatief kan beïnvloed. Die studie verken hoe daar vanuit die verstaan van die kruis-teologie pastorale ondersteuning gebied kan word met die hantering/verstaan van lyding en die doel en betekenis daarvan. Navorsingsvrae sluit o.a. in hoe ons die fenomeen van medelye-moegheid as ʼn ontwikkelende verskynsel in die lewe van versorgers wat met MIV- en VIGS-lyers werk, behoort te verstaan en wat pastorale sorg aan uitgeputte versorgers sou impliseer. Wat duidelik na vore gekom het, is dat die helpende hande baie beslis self ook helpende hande benodig. ʼn Haalbare moontlikheid om betekenisvolle hulp aan uitgeputte versorgers te verleen, is aan die hand gedoen, naamlik om hulle uit die werkomgewing weg te neem. By ʼn rusplek (“retreat”) kan aan hulle die kans gegun word om te herstel, self ook weer heel te word. Hierdie vorm van herstel vir uitgeputte versorgers is kortliks hanteer en word voorgestel, maar dit is maar die eerste treë in so ’n navorsingsrigting, wat die noodsaaklikheid van verdere navorsing beklemtoon.

Thesis (DTh)--Stellenbosch University, 2001 / ENGLISH ABSTRACT: This study and dissertation examines the mission methodologies of the Protestant church in Africa -- focusing on the country of Malawi as a case study. A historical study of early mission methods and an empirical study of current practices point to the need for a new approach to mission, a new approach that can best be described as a reformation of mission. This reformation requires the reversal of the five conventional trends that mission work in Africa has traced. At the crux of this reformation is the need to take the methodological phase of leadership development, a phase traditionally withheld until last, and make it paramount. In the process of making this assessment of mission in Africa it was necessary to first carry out historical research relevant to early mission work in Malawi. Historical research focused on the first five missions to initiate work in the country, all of which eventually established a permanent presence in Malawi. Three of these early churches were reformed or Presbyterian -- the Established Church of Scotland, the Free Church of Scotland, and the Dutch Reformed Church in South Africa. The other two missions were the Universities' Mission to Central Africa (Anglican) and the Zambezi Industrial Mission (independent/Baptist). These original missions to Malawi were directed and influenced by a vanguard of some of Africa's greatest pioneer mission workers -- David Livingstone, Robert Laws, A.c. Murray, William Murray, and David Scott. Details from this historical research assisted in determining what mission methodologies were being utilized at various points in time. The second segment of research pertinent to this dissertation is an empirical study of current mission and church work in Malawi. Over 100 denominations, missions, and parachurch organizations were studied. The findings from 83 of these organizations are analyzed in this paper. An exposition of data from this research is outlined in Chapter 4, but the most troubling discovery resulting from these findings was the absence of adequately trained Christian leadership and localized facilities to equip such leaders. This problem is compounded by a lack of vision for leadership development and a reluctance to commit the necessary resources. By combining this empirical research with the historical data cited above it was determined that mission in Malawi has proceeded through four paradigms of methodology: 1) pioneer mission work, 2) vocational (elementary education and vocational training), 3) church planting, and 4) pastor training. At present the church in Africa is entering a fifth dimension of mission methodology -- leadership development. Leadership training not in the traditional sense of preparing clergymen for the ministry, but a wholistic education that equips dedicated Christians for leadership in any spectrum -- religious, public or private. In order for this dissertation to present a comprehensive and effective model for mission it was also necessary to conduct a third investigation -- an analysis of what defines mission. Three important conclusions relevant to this paper can be drawn: 1) Every dimension of mission is equally valid. Whether it is ecclesiastical in its nature, proclamational, contextual, theological or liberational -- every aspect of mission is as vital as the next. 2) Mission is not mission if its central and ultimate purpose is not to reveal the grace of God made available through Christ. 3) The purpose of the church is mission -- not vise versa. These three elements of research -- historical, empirical and missiological -- form the foundation of the model for mission in Africa outlined in the final chapter of this dissertation. This model necessitates a reformation of mission that reverses the historic pattern of mission work and makes leadership development a priority. The significance of such a reformation is two-fold: 1) It will substantially increase the ability of national Christian leaders to effectively propagate the church and manage the affairs of mission in Africa. 2) It will enable expatriate mission personnel to be utilized at a point of contact where they can be most effective -- at the leadership development level. The church in Africa today is at a critical juncture. As mission enters the 21st century a reexamination of its methodology is imperative. Expatriate assistance is in decline, paralleled by swelling anti-Western sentiment that makes it progressively difficult for the foreign mission worker to maintain traditional footholds. As a result it is becoming increasingly pertinent that mission in Africa, and the church in the West, adopt a new model for mission that adequately equips the African for this inevitable transition. This new approach to mission offers a new hope to the continent. Africa's problems, as many believe, are not a result of poverty, civil unrest, or power-hungry potentates. At the root of Africa's problem is an absence of dedicated, wholistically equipped Christian leaders. Leaders with Christian morals, ethics and values -- equipped to serve the church and lead their country. / AFRIKAANSE OPSOMMING: Hierdie studie en verhandeling ondersoek die sendingmetodologiee van die Protestantse Kerk in Afrika - en fokus op die land van Malawi, as 'n gevallestudie. 'n Historiese studie van vroee sendingmetodes en 'n empiriese studie van huidige praktyke dui op die behoefte aan 'n nuwe benadering tot sending, 'n nuwe benadering wat ten beste beskryf kan word as 'n hervorming van sending. Hierdie hervorming benodig die ommekeer van die vyf konvensionele tendense wat sendingwerk in Afrika gevolg het. Die kern van hierdie hervorming is die behoefte om die metodologiese fase van leierskapontwikkeling as van opperste belang te ago Hierdie fase is vroeer tradisioneel tot die laaste uitgestel en as van minder belang beskou. In die evanlueringsproses van sending in Afrika, moes daar eers 'n historiese ondersoek ten opsigte van vroee sending werk in Malawi gedoen word. Hierdie navorsing fokus op die eerste vyf sending ins tansies wat sendingwerk in Malawi gedoen word. Hierdie navorsing Fokus op die eerste vyf sending ins tansies wat sendingwerk in die land begin het. Hulle is al vyf uiteindelik permanent in Malawi gevestig. Drie van hierdie vroee Kerke was Gereformeerd of Presbiteriaans - die Church of Scotland, die Free Church of Scotland, en die Universities' Mission to Central Africa (Anglikaans) en die Zambezi Industrial Mission (onafhanklik Baptiste). Hierdie oorspronklike sendinge na Malawi is gerig en beinvloed deur voorlopers bestaande uit sommige van Afrika se grootste pionier sendingwerkers - David Livingstone, Robert Laws, AC Murray, William Murray en David Scott. Inligting ten opsigte van hierdie historiese navorsing het gehelp om vas te stel watter sendingmetodologieEr toegepas is tydens verskillende tydperke. Die tweede dee! van die navorsing van belang vir hierdie stud ie, is 'n empiriese studie van huidige sending - en kerklike werk in Malawi. Meer as 100 denominasies, sendinge, en para-kerklike organisasies is ondersoek. Die bevindinge van 83 van hiedie organisasies is ontleed in hierdie dokument. Hoofstuk bied 'n uiteensetting van data oor hierdie navorsing, maar die mees ontstellende bevinding wat hieruit gespruit het, was die afwesigheid van voldoende-opgeleide Christen leierskap asook plaaslike fasiliteite om sulke leiers toe te rus. Hierdie probleem is vererger deur 'n gebrek aan visie vir leierskapontwikkeling en 'n onwilligheid om die nodige bronne aan te wend. Deur hierdie empiriese navorsing to kombineer met bogenoemde historiese data, is daar vasgestel dat sending in Malawi deur vier paradigmas van metodologie beweeg het: 1) pioniersendingwerk, 2) beroepsopleiding (elementere sowel as beroepsopleiding, 3) kerkplanting, en 4) opleiding van leraars. Tans betree die kerk in Afrika 'n vyfde dimensie van sendingmetodologie, naarnlik leierskapontwikkeling -- nie in die tradisionele begrip van voorbereiding van predikante vir die bediening nie, maar 'n holistiese opleiding wat toegewyde Christene toerus vir leierskap in enige sfeer -- hetsy die godsdienstige, openbare of private sektor. Sodat hierdie verhandeling 'n algehele en effektiewe model vir sending kon bied, was dit ook nodig om 'n derde ondersoek te looks - 'n ontleding van wat sending beteken. Drie belangrike gevolgtrekkings tel' sake tot hierdie dokument, kan gemaak work: 1) Alle dimensies van sending is ewe geldig. Of dit kerklik, verkondigend, teologies kontekstueel of bevrydend van aard is -- alle aspekte van sending is ewe belangrik. 2) Sending is nie sending as sy sentrale en uiteindelike doe! nie is om God se genade, soos in Christus aangebied, te openbaar nie. 3) Die doel van die kerk is sending - nie omgekeerd nie. Hierdie drie elemente van navorsing - histories, empiries en missiologies - vorm die grondslag van die model vir sending in Afrika, S005 in die laaste hoofstuk van hierdie tesis geskets. Hierdie model benodig n hervorming van sending wat die historiese patroon van sendingwerk omkeer, en maak leierskapsontwikkeling n prioriteit. Die belangrikheid van so n hervorning is tweeledig: 1) Dit sal die verrnoe van nasionale Christen leiers subsansieel verhoog om die kerk te ontwikkel en sending sake in Afrika te bestuur. 2) Dit sal buitelandse sendingpersoneel in staat stel om benut te word by die mees effektiewe kontakpunt - die vlak van leierskapsontwikkeling. Die kerk in Afrika verkeer vandag in n kritieke tydsgewrig. Terwyl sending die 21 ste eeu be tree, is n herondersoek van sy metodologie gebiedend noodsaaklik. Buitelandse hulp neem af, terwyl groeiende anti-Westerse sentiment dit al moeiliker maak vir die buitelandse werker om tradisionele posisies te behou. Gevolglik word dit al meer belangrik dat sending in Afrika, en die kerk in die weste, n nuwe model aanvaar vir sending wat die Afrikaan voldoende sal toerus vir hierdie onafwendbare oorgang. Hierdie nuwe benadering tot sending bied nuwe hoop vir die vasteland. Daar word algemeen geglo dat Afrika so probleme nie die gevolg is van arrnoede, burgerlike onrus, of maghonger heersers nie. Baie glo dat die wortel van Afrika se probleem setel in n afwesigheid van toegewyde, holisties-toegeruste Christen leiers. Leiers met Christelike sedes en waardes - toegerus om die kerk te dien en hulland te lei.

Thesis (DTh)--Stellenbosch University, 2003 / ENGLISH ABSTRACT: The need for this research arose from the phenomenon of Wangtta which has recently become a widespread form of anti-social behavior. It causes tremendous stress to Korean children, especially affecting primary school children who are emotionally very vulnerable and who still are in the process of forming their self-image and worldview. The dissertation is an attempt to investigate the social and cultural phenomenon of Wangtta in order to provide some help to parents, teachers and pastoral care takers concerned with meeting the needs of children who are victims of Wangtta. Wangtta is an extreme form of violent peer pressure which includes physical and verbal assaults. It takes the form of peer group tyranny. Individuals vent their anger, frustration, and feeling of defeatedness on victims among their own peers. Their aim is total excommunication of an individual from the group. In this way they achieve a distorted sense of superiority. Wangtta seems to be the outcome of confused identity and devastated spirituality resulting from the impact of clash between conflicting cultures, worldviews and spirituality. The phenomenon of Wangtta should there be assessed against the background of Shananism, Confusionism and Buddhism. Thus the reason for cultural and systemic approach. Empirical research, using questionnaires, showed the self-image of Korean children to be extremely weak and fragile due to existing cultural processes of change and transformation. The basic hypothesis is that in terms of a theological anthropology, self-images and God-images are interrelated to each other and to such a degree that they greatly affect the person's ability to cope with severe crises in life. In order to help children to establish a healthy self-image, pastoral care should focus on the refraiming of God-images. The establishment of appropriate God-images will not only promote more constructive and purposeful coping mechanisms by children, but will also change their attitude to life. The God-images of children have to be represented, redirected and reframed according to a worldview determined by Christian spirituality. The outcome of this dissertation is that pastoral care to the phenomenon of Wangtta implies a God-image determined by a theopaschitic stance in pastoral theology: l.e. the notion of a suffering God. The dissertation opts for the notion: God as a Soul Friend and a Partner for life. Pastoral care to the phenomenon of Wangtta therefore implies a God-image which can foster hope and grant forgiveness. The dissertation stresses the importance of the cross-cultural and spiritual dimension of pastoral care within the postrnodem culture of the Korean society. / AFRIKAANSE OPSOMMING: In die lig van radikale sosio-ekonomiese en kulturele verskuiwings gedurende die laaste gedeelte van die twintigste eeu, was die Koreaanse samelewing onderworpe aan ingrypende transformasieprosesse. Die impak hiervan het aanleiding gegee tot 'n unieke anti-sosiale gedragspatroon onder veral kinders, genoemd: Wangtta. Vanwee uitermate stres en 'n gevoel van onbehae onder Koreaanse kinders, fokus die navorsing op laerskoolkinders wat op emosionele vlak uiters weerloos en ontwrig is. Die navorsing fokus op die slagoffers van Wangtta ten einde pastorale hulpverleners en ouers in staat te stel om sulke kinders te versorg en te beraad. Wangtta word beskryf as 'n ekstreme vorm van sosiale geweld en groepsdruk. Vanwee verhoogde fisieke en verbale geweld verkeer die slagoffers van Wangtta onder buitengewone emosionele druk. Wangtta word beskryf as 'n unieke Koreaanse gestalte van groepsdruk en sosiale geweld as gevolg van die wisselwerkende verband tussen postrnodernisme en die religieuse tradisies soos Confusionisme, Shamanisme en Boedisme binne die Koreaanse kultuursituasie. Die verskuiwing van 'n mono-, hierargiese kultuur na 'n gesekulariseerde postmodeme en globale kultuur het 'n geweldige impak op gesinstrukture gehad. Binne 'n kultuur waar skaamte 'n groot rol speel,. is Wangtta beskryf as 'n psigo-sosiale reaksiefenomeen wat impakteer op die selfbeeld van kinders en hul spiritualiteit. Met behulp van 'n empiriese ondersoek is die uiters brose selfbeeld van Koreaanse kinders beskryf. Die basiese hipotese van die navorsing is dat binne die raamwerk van 'n teologiese antropologie, daar 'n direkte wisselwerkende verband tussen selfbeeld en Godsbeeld bestaan. 'n Dergelike lnteraksie bepaal deurslaggewend kinders se geloof [spirituele identiteit] en hul hantering van lewenskrisisse. Die basiese argument van die proefskrif is dat 'n toepaslike Godskonsep en 'n rekonstruksie van Godsvoorstellinge in die pastorale beradingsproses, kinders kan help om meer konstruktief en doelgerig binne sosiale transforrnasieprosesse op te tree. Op pastoraal-teologiese vlak bevind die proefskrif dat 'n wegbeweeg van 'n outoritere en outokraties-hierargiese Godsbegrip na 'n meer patosvolle Godsbegrip, kan bydra tot die heling van persoonlike identiteit. Die proefskrif sluit aan by die teopasgitiese paradigma, naamlik die konsep van God se weerloosheid, God se Vriendskap en Sy identifikasie met ons lyding. God as Vriend en Lewensbondgenoot, Lewenspartner kan slagoffers van Wangtta help tot 'n nuwe toekomsgerigte en hoopvolle lewensorientasie, Die pathoskomponent in kinders se Godsbeeld, kan daartoe bydra dat die konsepte van genade, vergifnis en versoening opnuut nuwe betekenis kry in 'n pastorale krisisberading aan beide die slagoffers en die oortreders [skuldiges] van Wangtta. Die beskrywing an die fenomeen Wangtta beklemtoon die belangrikheid van kruis-kulturele pastorale berading binne die Koreaanse konteks met 'n herformulering van die spiritualiteitsdimensie in die lig van 'n pastorale Godkonseprekonstruksie.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study focuses on the problem of VVF-HIV/AIDS, stigmatization, the threat to the human dignity of women and the role of the church, with specific reference to the role of Evangelical Church Winning All (ECWA). In order to show this, models of practical theology methodology were used as theoretical and methodological basis for the study. Practical theology is as a study area deals with the praxis of God, i.e. salvific and eschatological involvement and engagement with the trajectories of human lives and the suffering of human beings. Within the context of theological reflection, it involves man’s attempt to express and portray the presence and will of God in such a way that meaning in life and comfort is contextually disclosed and discovered (Louw, 2008:71). Having established the latter, the focus falls firstly on the description of the conditions addressed in the study about VVF-HIV/AIDS and its prevalence in Northern Nigeria. A detailed contextual study also shows that a variety of factors impact negatively on the status and well-being of women in the area. Traditional, cultural, economic, political and religious factors are either uniquely applicable to or aggravate the status and well-being of the subjects of the research, namely women suffering from VVF-HIV/AIDS in Northern Nigeria. It specifically involves the social and political context in which they live. It also shows that the existence and extent of these factors increase the vulnerability of women to contracting the HIV as well as VVF. The extent to which these factors, in combination with the latter conditions specifically promote the stigmatization of these women and the forms such stigmatization takes are also explored. Moving on to the issue of human dignity: a historical overview is given of the concept and it is defined for the purposes of the study. The extent to which the human dignity is affected in the study area is then investigated in light of their context, with particular reference to the women suffering from VVF-HIV/AIDS. It is concluded that the stigmatization to which the VVF-HIV/AIDS sufferers in Northern Nigeria are subjected, indeed constitutes a serious threat to their human dignity. In answering the question of whether the church (ECWA) has a responsibility towards these women and to address the issue of their stigmatization, two pastoral theological perspectives were used, that of the nature of the church and that of the concept of human dignity from a theological perspective. According to this perspective human beings have been created in the image of God. Having established that, on theological grounds, such a responsibility exists, a possible pastoral theological model for addressing the issue of the stigmatization of women suffering from VVF-HIV/AIDS was proposed. The church’s response to the challenge of VVF-HIV/AIDS is to come from its deepest theological convictions about the nature of creation, the unshakeable fidelity of God’s love, the nature of creation, the nature of the body of Christ and the reality of Christian hope. The creation narrative, which affirms that humanity is created in the image of God, links human beings to the love of God, which is modelled in the incarnation of Jesus. Moving on to the data analysis, the extent of the challenges of VVF-HIV/AIDS sufferers and the level of knowledge of the pastors of the subject of the stigmatization of young adult females sufferers of VVF-HIV/AIDS and their treatment of the issue were evident. Finally, recommendations were drawn up in order to provide basic understanding and awareness to ECWA on how to objectively address the problem of VVF-HIV/AIDS in Northern Nigeria. / AFRIKAANSE OPSOMMING: Hierdie studie fokus op die probleem van VVF-HIV/AIDS, stigmatisering, die bedreiging van die menslike waardigheid van vroue en die rol van die kerk (ECWA). Om dit aan te toon, word die model van die praktiese teologie metodologie gebruik as 'n teoretiese en metodologiese basis vir die studie. Praktiese teologie handel oor die praxis van God, d.w.s. die verlossingsboodskap en eskatologiese betrokkenheid by en verbintenis met die trajekte van die menslike lewe en die lyding van die mens. Binne die konteks van teologiese refleksie, d.w.s. die menslike poging om aan 'n beeld van die teenwoordigheid en wil van God op so 'n manier uitdrukking te gee, word die betekenis daarvan in die lewe en troos kontekstueel geopenbaar en ontdek (Louw, 2008:71). Na laasgenoemde val die fokus eers op die beskrywing van die voorwaardes in die studie oor VVF-HIV/AIDS en die voorkoms daarvan in die noorde van Nigerië. ’n Gedetailleerde kontekstuele studie toon ook dat 'n verskeidenheid negatiewe faktore ‘n impak op die status en die welsyn van vroue in die area het. Tradisionele, kulturele, ekonomiese, politieke en godsdienstige faktore waarvan 'n paar óf uniek van toepassing is óf ‘n verswarende effek het op die navorsingskonteks van vroue wat in die noorde van Nigerië aan VVF-HIV/AIDS ly en spesifiek op die sosiale, politieke konteks waarin hulle leef. Daar word ook aangetoon dat die bestaan en omvang van hierdie faktore die vatbaarheid van vroue vir die kontraktering van die MIV-virus sowel as VVF, verhoog. Daar word ook gekyk na die wyse waarop hierdie faktore in kombinasie met bogenoemde voorwaardes spesifiek die bevordering van die stigmatisering van hierdie vroue teweegbring en na die vorme wat hierdie stigmatisering aanneem. Die kwessie van menslike waardigheid word ondersoek deur 'n historiese oorsig van die konsep te gee. Dit word vir die doeleindes van die studie gedefinieer. Die mate waarin menslike waardigheid in die studiearea ‘n rol speel, met spesifieke klem op die konteks van vroue wat ly aan VVF-HIV/AIDS, word ook nagegaan. Daar word tot die gevolgtrekking gekom dat die menswaardigheid van die VVF-HIV/AIDS lyers in die noorde van Nigerië tot 'n groot mate in die lig van die stigmatisering hulle aan onderwerp word, aangetas word. Ter beantwoording van die vraag of die kerk (ECWA) 'n verantwoordelikheid teenoor hierdie vroue het om hul stigmatisering aan te spreek, word twee pastorale teologiese perspektiewe gebruik: dié van die aard van die kerk en van die konsep van menswaardigheid vanuit 'n teologiese perspektief waarvolgens die mens na die beeld van God geskep is. Nadat vasgestel is dat, op teologiese gronde, so 'n verantwoordelikheid wel bestaan, word 'n moontlike pastorale teologiese model vir die aanspreek van die kwessie van die stigmatisering van vroue wat ly aan VVF-HIV/AIDS voorgestel. Die kerk se reaksie op die uitdaging van VVF-HIV/AIDS spruit uit sy diepste teologiese oortuigings oor die onwrikbare getrouheid van God se liefde, die aard van die skepping, die aard van die liggaam van Christus en die werklikheid van die Christelike hoop. Die skeppingsverhaal, wat bevestig dat die mensdom in die beeld van God geskep is, verbind die mens aan die liefde van God, wat in die inkarnasie van Jesus gemodelleer word. Daar word dan beweeg na die data-analise, die omvang van die uitdagings van VVF-HIV/AIDS lyers en die vlak van kennis van die pastore oor die onderwerp van die stigmatisering van die jong volwasse vroulike lyers aan VVF-HIV/AIDS en hulle behandeling van die probleem. Ten slotte word aanbevelings gemaak ten einde basiese begrip/bewustheid te verskaf oor hoe die ECWA die probleem van VVF-HIV/AIDS in die noorde van Nigerië objektief kan aanspreek.

Thesis (M. Th.)--University of Stellenbosch, 2006. / ENGLISH ABSTRACT: This research aims to establish if church-going young people adhere to the principle of ‘no sex before marriage’, or if there are competing ‘voices’ and pressures that young people succumb to. Are they practising risky sexual behaviour, with multiple partners, using no protection or experiencing sexual violence? We conducted a survey in order to understand the gravity of the challenge, and to identify ways in which the Anglican Church might become more effective in dealing with issues of sexuality among young people. The field research was undertaken between October 2004 and January 2005 and involved a detailed questionnaire survey (with 1,306 responses analysed), and three different focus group discussions. Respondents were between 12 and 19 years of age, both male and female, and demographically representative of the Anglican Church of Cape Town Diocese. It is hoped that the results of this survey will be informative for church leaders and those involved in ministry with young people. Our research reveals that church-going young people are not excluded from the risks faced by others in society. Of the respondents 30.5% have had sex (40% Male and 21% Female; Black 44%, White 26% and Coloured 30%). This is irrespective of geographical location (32% Rural and 30% Urban). Young people are practising vaginal, oral and anal sex or any combination. During their first sexual experience, only 35% used contraceptives. Ninety percent of their first partners are friends or schoolmates and when it came to venue, 75% had sex at home or at their partner’s place. Casual sex was common and 33% of those who have had sex have been with four or more sexual partners. Sexual violence also occurred as 6% of the respondents were forced to have sex (Black 7.1%, White 6.5% and Coloured 5.4%). Of this coerced group, 12% have themselves demanded sex from somebody else. There is thus a gap between the Church’s traditional teaching of ‘no sex before marriage’ and the realities of the way in which our young people live. Hence, we should no longer hide our heads in the sand and pretend that our young people are not at risk. This research has certainly identified several areas of concern. Nonetheless, it has also revealed encouraging information, as young people are interested in changing the situation. In order to increase its effectiveness in addressing the sexuality of young people, the Anglican Church should be prepared to act decisively. The approach recommended from this study should be multifaceted, given the increasingly complex landscape in which young people live. There is an urgent need to support young people in building healthy relationships. Parental workshops are an important intervention in order to enable parents to communicate with their children about sexuality, using an ageappropriate approach. Peer education should be adopted: that is training key opinion leaders in each church so that they can provide positive peer pressure. In addition, the church should take a stand against sexual messages seen in the media; silence implies consent. The church must clearly communicate its opposition to these unhealthy sexual messages to society at large. / AFRIKAANSE OPSOMMING: The doel van die navorsing is om jongmense war kerklik meelewend is se siening en persepsies oor die standpunt van die Anglikaanse kerk, naamlik geen seks voor die huwelik , te ondersoek en te toets aan die hand van sekere teologiese kriteria. Dit wil vasstel of daar ander moontlike faktore of stemme is wat jongmense se standpunt oor seks en seksualiteit bepaal. Van die belangrike vrae wat ondersoek is: beoefen jongmense hoë risiko, seksuele gedrag met meervoudige bedmaats? Tree hulle genoegsaam voorkomend op? Is hulle blootgestel aan seksueel-geweldadige gedrag? ‘n Empiriese ondersoek (Oktober 2004 en Januarie 2005) is geloots ten einde die uitdagings waarvoor die Anglikaanse Kerk ten opsigte van seks-onderrig te staan kom, vas te stel. Die projek beoog om die kerk se bediening op te skerp en meer relevant gefokus te raak op die seksuele orientasie van jongmense. ‘n Vraelys is opgestel en uitgestuur.Drie verskillende diskussiegroepe was betrokke.1306 response is ontleed. Respondente was tussen 12 en 19 jaar, gender-gemeng en demografies verteenwoordigend van die Anglikaanse Kerk se bedieningsopset binne die Cape Town Diocese. Die navorsing toon duidelik dat jongmense aan risikos blootgestel is met implikasies vir die MIV pandemie. Van die respondente het 30.5% seks gehad (40% mans; 21% vrouens; swart 44%; wit 26% en bruin 30%). Wat geografiese verspreiding aan betref (stad 30%, platteland 32%) was daar nie beduidende verskille nie. Daar bestaan ‘n kombinasie van seks-praktyke, vanaf vaginale, orale en anale seks. Gedurende die eerste seks-ervaring het net 35% kontraseptiewe middels/metodes gebruik. 90% van die eerste bedmaats was maats, vriende of skoolmaats. 75% van die kontakte het tuis plaas gevind. Toevallige seks was algemeen en 33% van die respondente het seks met vier of meer pesone gehad. Seksuele geweld kom voor. 6% van die repondent was geforseer om seks te beoefen (swart 7.1%; wit 6.5%; bruin 5.4%). Vanuit hierdie groep het 12% seks geeis van iemand anders. Daar bestaan ‘n groot gaping tussen die leer van die kerk: geen seks voor die huwelik en die lewensrealiteit van jongmense. Jongmense is belis ‘n hoë risikogroep. Die navoring het verkeie areas geïdentifiseer wat dringend die kerk se aandag verg. Van belang is die feit dat jongmense duidelik ‘n behoefte toon aan konstruktiewe begeleiding. Ten einde the problematiek van seksuele gedrag onder jongmense in die kerk sinvol aan te spreek, sal relevante programme ontwikkel moet word wat multi-faktoreel gestruktureer en kontekstueel moet wees. ‘n Belangrike bedieningstrategie is die skep van ouerbegeleidingsgroepe en werkswinkels ten einde ouers toe te rus hoe om sinvol met jongmense oor seksuele gedrag en seksualiteit te kommunikeer. Daar moet gefokus word op verskillende ouderdomsgroepe en hoe om jongmense by te staan om gesonde verhoudinge te bou. Die seksopvoeding en voorligting moet jongmense inskakel. Leiers onder jongmense wat kan help, moet geïdentifiseer word en ook opgelei word. Destruktiewe groepsdruk moet aangespreek word. Die kerk sal ook leiding moet gee oor die wyse waarop die media seksualiteit hanteer. Op hiedie wyse moet die kerk betrokke raak by die publieke diskoers en negatiewe tendens aanspreek.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: In South Africa young women in the age group 10 – 24 are the largest group infected with HIV. Those most at risk are young women living in South African townships where a multitude of factors reinforce the possibility of them becoming infected. Once infected, they are often abandoned or left alone, with no support system. This thesis uses the following four tasks of Practical Theology, - the descriptive-empirical task: Priestly listening, - the interpretive task: Sagely wisdom, - the normative task: Prophetic discernment and - the pragmatic task: Servant leadership, to analyze how pastoral group care could help these young women. The problem is investigated and set into the reality of Khayelitsha, a township in Cape Town. By offering young women the possibility of belonging to a peer group, they are met within their cultural and social system. As the members of the group are all HIV positive, the stigma which often prevents people from socializing or talking about their sickness, is removed. The important role of the leader of such a group is also investigated. / AFRIKAANSE OPSOMMING: In Suid-Afrika is jong vroue in die ouderdomsgroep 10 – 24 jaar díe groep wat die hoogste aantal MIV infeksies het. Die hoogste risiko om deur die MI virus aangesteek te word, is by jong vroue wat in ‘n Suid-Afrikaanse township lewe. ‘n Verskeidenheid faktore speel saam om hulle kwesbaarheid te verhoog. Sodra dit bekend word dat hulle die MI virus dra, word hulle dikwels verwerp en sonder enige ondersteuning alleen gelaat. Na aanleiding van die volgende vier take van Praktiese Teologie nl.: - die beskrywend-empiriese taak: Priesterlike luister, - die interpreterend-hermeneutiese taak: Verstandige wysheid, - die normatiewe taak: Profetiese onderskeiding en - die pragmatiese taak: Dienskneg leierskap., word hierdie problem ondersoek binne die raamwerk van Khayelitsha, ‘n township van Kaapstad. Die tesis argumenteer dat pastorale groepssorg ‘n gepaste wyse is waarbinne daar na hierdie jong vroue omgesien kan word. Deur aan hulle die moontlikheid te bied om aan ‘n portuurgroep te behoort, kan hulle binne hulle eie sosiale en kulturele raamwerk tereg kom. Aangesien die lede van die groep almal MIV positief is, word die stigma, wat dikwels mense verhinder om te sosialiseer of om oor hulle siekte te praat, verwyder. Die belangrike rol van die leier van so ‘n groep word ook ondersoek.