This research paper is a case study on the identity of three Faith-Based Organisations (FBOs) located in the Mindanao Island of Southern Philippines. The empirical data was collected employing qualitative semi-structured interviews through virtual interactions. The research captures the journey of the three local FBOs as they continue to sustain their identity amidst the changes in the development world where they function. Identity is a complex issue, especially when FBOs have to experience the pressure to conform to how the world thinks who they are. So what does faith identity mean to these FBOs? How is this identity communicated in practice?The aim of this research is to acquire a better understanding of these FBOs; their faith- identity and its values; and how faith provides direction for actions which shape and characterise these organisations. Moreover, considerations were taken that faith is manifested in different ways. In studying these FBOs, the researcher was provided with another perspective on why FBOs held on to their identity regardless of the constant pressure to conform to the changing world and the opportunities the changing world has to offer. Moreover, to acquire knowledge on the importance of their identity helps to bridge communication gaps among the many actors in development and to know what to expect in development partnership.According to the modernists, religion will disappear. For the international development actors, religion will be less important as the communities modernise. However, faith is still significant to the FBOs in this research. Faith is not an add-on to the development work they do. Faith is the reason for their existence. For these FBOs, faith-identity means their development activities are inspired and guided by God to have compassion for the poor and marginalised people. For them, faith is communicated in practice by providing genuine care and by being inclusive in their development commitments.

INTRINSIC RELIGIOSITY PRACTICE Psychological aspects of intrinsic religiosity of Catholic women - mothers of small children. Key words: Intrinsic religiosity, Prayer, Spirituality of an Everyday Life, Motherhood, Catholic Faith, Identity, Narrative Analysis Secularisation of the current post-modern Europe represents a collapse of Christianity in the sense of an integrating power of the society; however, it does not mean extinction of Christianity as such. The largest European church has been responding to the changes in the post-modern society by moving the emphasis from Catholicism (institutionally - as a doctrine attitude of the church) to Catholicity (openness and universal attitude of the church). Despite this inner movement, the Roman Catholic Church is losing numbers of their members and frequently it does not satisfactorily address, among the competition in the 'religious market', agnostics or even the 'searching' ones. From another point of view, however, it is obvious that for many people it still remains a 'home' in which they develop their faith as an individual expression of existential needs. The symbolic universe of the traditional Catholic religion provides these people with factual as well as symbolic tools to develop spirituality. Significant changes in religiousness and...

This study flows from an awareness of the crisis in the church, and specifically in the Dutch Reformed Church The Reeds, concerning the lack of faith identity as well as the lack of assimilation with the faith community after confirmation. The hypothesis chosen for this study, which also determined the opening argument, was that parental mentorship and involvement of parents in faith development assist in the development, understanding and living of children’s faith identity as well as their assimilation with the faith community after confirmation. The opposite of this is also made clear – a lack of parental mentorship and involvement of parents in faith development is the cause of the absence of faith identity and assimilation with the faith community after confirmation. From a perspective of building up the local church this hypothesis is examined theologically, psychologically and empirically. The study concludes that this hypothesis definitely holds ground. The role of the involvement or absence of parents in children’s faith identity and faith development is examined. The role of the faith community in supporting parents with their mentoring role is also probed and the results clearly indicate the need for an adjustment in the approach of the church’s youth ministry. Another meaningful finding is that there has been a shift in the past few decades (regarding where the responsibility for the development of children’s faith lie) from parents to the faith community. Parents were gradually shifted out of youth ministry, which caused the drop-off culture that currently exists. To ensure a generation that understands and live their faith identity and who are still actively involved in their faith community after confirmation, begs for definite action. To address this crisis, different strategies and action plans are proposed in order to move away from church-centred, home-supporting youth ministry to home-centred, church-supporting youth ministry. This implies long-term implementation and will result in parents once again taking primary responsibility for the faith development of their children. This further infers that faith communities must include parents in the ministry to children before and during their Sunday-school and catechism years. Copyright / Dissertation (MA(Theol))--University of Pretoria, 2012. / Practical Theology / unrestricted