杜敏玲. / "2009年6月". / "2009 nian 6 yue". / Thesis (M.Phil.)--Chinese University of Hong Kong, 2009. / Includes bibliographical references (leaves [78]-82). / Abstracts in Chinese and English. / Du Minling. / 摘要 --- p.i / 鳴謝 --- p.ii / 目錄 --- p.iii / 序言 --- p.1 / Chapter 第一章 --- 核心家庭的歷史發展 --- p.4 / Chapter 1. --- 家庭形態的發展 --- p.4 / Chapter 2. --- 核心家庭是理想家庭的唯一典範 --- p.9 / Chapter 3. --- 小結 --- p.14 / Chapter 第二章 --- 家庭論述與規訓 --- p.15 / Chapter 1. --- 家庭論述規範下的非核心家庭 ´ؤ 以《家庭暴力條例》修訂爲案例 --- p.15 / Chapter 2. --- 家庭論述的規範 --- p.19 / Chapter 3. --- 家庭作爲家庭價値 --- p.22 / Chapter 第三章 --- 唯一抑或多元 ´ؤ 基督教信仰下的家庭 --- p.25 / Chapter 1. --- 家庭制度與家庭關係 --- p.25 / Chapter 2. --- 父權支配與獨身社群 --- p.28 / Chapter 3. --- ´ؤ夫一妻的保障與一生一世的壓迫 --- p.29 / Chapter 4. --- 婚姻關係與獨身恩賜 --- p.30 / Chapter 5. --- 男女分工抑或彼此配搭 --- p.31 / Chapter 6. --- 父權中心與女性主義 --- p.32 / Chapter 7. --- 小結 --- p.33 / 結語 ´ؤ 由排他至共融 --- p.34 / 附錄一 婚外情論述 --- p.35 / 參考書目 --- p.78

No abstract available / Practical Theology / M. Diac. (Youth Work)

This thesis is an exploration into the integration of a pastoral, narrative and family therapy approach with the purpose of developing an integrated family workbook that ministers, pastors, counsellors and families can use as a pro-active guide in counselling. It is a qualitative exploratory study using in-depth literature studies as well as in-depth interviews and research into existing family counselling models. Participants to the study were social workers, ministers, pastors, counsellors and psychologist. The in-depth-literature study focused primarily on the theory and practice of a pastoral, narrative and family approach and secondly on the history of psychology and theology integration.Both the literature study, research into existing family therapy models and in-depth interviews confirm to the research questions: Is it possible to integrate a pastoral, narrative and family therapy approach? Is there a need for an integrated family therapy workbook?-in that - families do not only struggle to cope on a socio-economic level (lack of income and housing for example) but the lack of morals and values and “get together” also plays a vital role. In the voice of participants: “Families need to discover their own family belief and faith system and hear the voices of one another, they need to be understood in terms of their religion, culture, tradition, history and life story”.Many counsellors use one preferred approach in counselling. Harm can come to clients in counselling who are expected to fit all the specifications of a given theory. Practitioners need to challenge and tailor their theory and practice to fit the unique needs of clients/families. This requirement calls for counsellors to possess knowledge of various cultures, be aware of their own cultural heritage, and have skills to assist a wide spectrum of clients in dealing with reality. Each theory has its unique contributions and its own domain of expertise. By accepting that each theory has strengths and weaknesses and is, by definition, “different” from the others, practitioners have some basis to begin developing a theory that fits for them. / Practical Theology / M. Th. (Practical Theology with specialisation in Pastoral Narrative and Family counselling)

Thesis (MA)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: In this study, religiously heterogeneous households refer to households where the parents practice entirely different religions. These households are becoming more common and whilst the literature focusses on what this means for the married couple in terms of marital satisfaction, marital conflict and religious participation it largely neglects the influence that growing up in such a household may have on the child. This poses a potential problem in the therapeutic setting because there is no existing knowledge to work with. This study sought to narrow the gap in the literature by describing the lived experiences of young adults who grew up in religiously heterogeneous households. Through the use of snowball sampling, six young adults (aged 18-24) who grew up in religiously heterogeneous households agreed to be interviewed for this study. Of the participants four were male and the remaining two were female. The semi-structured interview yielded many reports of the participant’s experiences growing up in a religiously heterogeneous household. These experiences have been grouped into three types of themes. The themes include: (1) over-arching themes which deals with issues such as making sense of religion, making the decision as to which religion to affiliate with and idealizing the religiously homogeneous household whilst valuing the lessons gained from the religiously heterogeneous household; (2) an explicit theme which discusses how the experiences that the participants report about their households can be used to make tentative inferences about religiously heterogeneous marriages and divorce and; (3) peripheral themes include discussions about feeling judged and ostracised, negotiating a religiously heterogeneous background outside of the immediate family, tolerance and the value of a name. An Ecological Model is employed in the interpretation of these findings. Finally, the limitations and recommendations for future research are discussed. / AFRIKAANSE OPSOMMING: In hierdie studie verwys godsdienstige heterogene huishoudings na huishoudings waar die ouers aan heeltemal verskillende godsdienste behoort. Hierdie tipe huishoudings word al hoe meer algemeen en alhoewel die literatuur fokus op wat dit beteken vir die getroude paartjie in terme van huweliks tevredenheid, huweliks konflik en godsdienstige deelname, versuim dit om te kyk na die invloed wat dit het op die kind wat groot word in sulke huishouding. Dit hou ‘n potensiële probleem vir die terapeuties omgewing in, want daar is geen bestaande kennis om mee te werk nie. Hierdie studie poog om die gaping in die literatuur kleiner te maak, deur die beleefde ervaringe van jong volwassenes wat groot geword het in ‘n godsdienstige heterogene huishouding te beskryf. Deur gebruik te maak van sneeubalsteekproefneming, het ses jong volwassenes (tussen die ouderdomme van 18-24), wat groot geword het in godsdienstige heterogene huishoudings, ingestem om deel te neem aan ‘n onderhoud vir hierdie studie. Vier van die deelnemers was manlik en die oorblywende twee was vroulik. Die semi-gestruktureerde onderhoude het verskeie verslae gelewer van die deelnemers se ondervindinge van hoe dit was om groot te word in ‘n godsdienstige heterogene huishouding. Hierdie ondervindinge word in drie tipes temas gegroepeer. Die temas sluit in: (1) oorkoepelende temas wat te doen het met kwessies soos om sin te maak van godsdiens, die keuse te maak oor watter godsdiens om te volg en om die godsdienstige homogene huishouding te idealiseer, terwyl jy die lesse waardeer wat jy gekry het deur die ervaring van in ‘n godsdienstige heterogene huishouding groot te word; (2) ‘n uitdruklike tema wat kyk na hoe die ervaringe wat die deelnemers geraporteer het oor hulle huishoudings gebruik kan word om tentatiewe gevolgtrekkings te maak oor godsdienstige heterogene huwelike en egskeiding en; (3) perifere temas sluit in besprekings oor om geoordeel en uitgesluit te word, om ‘n godsdienstige heterogene agtergrond buite die onmiddellike familie te onderhandel, verdraagsaamheid en die waarde van 'n naam. ‘n Ekologiese model word gebruik in die interpretasie van hierdie bevindinge. Ten slotte, is die beperkings en aanbevelings vir toekomstige navorsing bespreek.

No abstract available / Philosophy, Practical and Systematic Theology / M. Diac. (Youth Work)

This thesis is an exploration into the integration of a pastoral, narrative and family therapy approach with the purpose of developing an integrated family workbook that ministers, pastors, counsellors and families can use as a pro-active guide in counselling. It is a qualitative exploratory study using in-depth literature studies as well as in-depth interviews and research into existing family counselling models. Participants to the study were social workers, ministers, pastors, counsellors and psychologist. The in-depth-literature study focused primarily on the theory and practice of a pastoral, narrative and family approach and secondly on the history of psychology and theology integration.Both the literature study, research into existing family therapy models and in-depth interviews confirm to the research questions: Is it possible to integrate a pastoral, narrative and family therapy approach? Is there a need for an integrated family therapy workbook?-in that - families do not only struggle to cope on a socio-economic level (lack of income and housing for example) but the lack of morals and values and “get together” also plays a vital role. In the voice of participants: “Families need to discover their own family belief and faith system and hear the voices of one another, they need to be understood in terms of their religion, culture, tradition, history and life story”.Many counsellors use one preferred approach in counselling. Harm can come to clients in counselling who are expected to fit all the specifications of a given theory. Practitioners need to challenge and tailor their theory and practice to fit the unique needs of clients/families. This requirement calls for counsellors to possess knowledge of various cultures, be aware of their own cultural heritage, and have skills to assist a wide spectrum of clients in dealing with reality. Each theory has its unique contributions and its own domain of expertise. By accepting that each theory has strengths and weaknesses and is, by definition, “different” from the others, practitioners have some basis to begin developing a theory that fits for them. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology with specialisation in Pastoral Narrative and Family counselling)

There is presumed dialogue between the book of Proverbs and Shona wisdom poems in dealing with the subject of home based nurturing towards societal stability. The underlying principle in both approaches, it seems, is that preparation for life begins in the home. Its negligence could account for societal breakdown. This study seeks to explore, on the one hand, the contemporary validity of home based nurturing as observed in these traditional settings, and on the other, to investigate whether this dialogue yields a methodological approach of using Africa to interpret the Old Testament. The assumption we are taking in this study is that societal stability begins in the home. A socio-rhetorical reading of Proverbs 1-9 seems to reveal that these texts were written from the perspective of a parent-teacher, with years of experience and attained wisdom, which creates a forum to pass on this knowledge to a child-student. The common approach in both traditional settings is that the speaker employs wisdom poems, (memorable compositions) and local sayings (observed phenomena) to illustrate or illumine a given everyday reality as the prescriptive solution for becoming successful in life. Thus, wisdom poems, both biblical and Shona, are almost consistently used to communicate truth and lessons for life. For that reason, the reading of the book of Proverbs and that of Shona wisdom poems demands a novel hermeneutical approach. / Old Testament and Ancient Near Eastern Studies / D. Litt. et Phil. (Biblical Studies)

There is presumed dialogue between the book of Proverbs and Shona wisdom poems in dealing with the subject of home based nurturing towards societal stability. The underlying principle in both approaches, it seems, is that preparation for life begins in the home. Its negligence could account for societal breakdown. This study seeks to explore, on the one hand, the contemporary validity of home based nurturing as observed in these traditional settings, and on the other, to investigate whether this dialogue yields a methodological approach of using Africa to interpret the Old Testament. The assumption we are taking in this study is that societal stability begins in the home. A socio-rhetorical reading of Proverbs 1-9 seems to reveal that these texts were written from the perspective of a parent-teacher, with years of experience and attained wisdom, which creates a forum to pass on this knowledge to a child-student. The common approach in both traditional settings is that the speaker employs wisdom poems, (memorable compositions) and local sayings (observed phenomena) to illustrate or illumine a given everyday reality as the prescriptive solution for becoming successful in life. Thus, wisdom poems, both biblical and Shona, are almost consistently used to communicate truth and lessons for life. For that reason, the reading of the book of Proverbs and that of Shona wisdom poems demands a novel hermeneutical approach. / Old Testament and Ancient Near Eastern Studies / D. Litt. et Phil. (Biblical Studies)

Text in Afrikaans / Skrywers oar die gesin kom al hoe meer tot die slotsom dat die gesin onvervangbaar is in die sosialiseringsproses van die mens. Die gesin is noodsaaklik vir die modeme mens se soeke na vastigheid, geborgenheid en identiteit. Die oorspronklike verhouding tussen ouer en kind binne die kerngesin is onvervangbaar. Die vraag wat in die studie aan die orde kom is of die modeme gesin wel so 'n belangrike plek inneem in die huidige samelewing. Is die gevolg van al die probleme waarmee die moderne gesin le kampe het en die wisselvallige wereld waarin ons lewe nie juis dat die gesin se plek as veilige hawe al hoe meer bedreig word nie? Daar moet altyd in die bediening aan die gesin onthou word dat die gesin 'n ontwikkelende sisteem is. Daar moet veral by die behoeftes in die verskillende lewensfases aangesluit word. ln God se handeling met. die mens vind ons dat daar 'n baie noue verband is tussen die gesin en die verbond. Soos tewens die hele gemeente, is die gesin ook "'n koninklike priesterdom . .. . . . die eiendomsvolk van God". (1 Pet. 2:9) Die kerk staan voor die wonderlike uitdaging om in die tyd waar daar 'n besondere behoefte aan sosiale verhoudings bestaan, die behoefte te vul met iets wat God self gee, iets wat veel grater as sosiale vriendskap is... . . . koinonia! Des te meer die kerk se invloedsfeer in die samelewing krimp en mense nie meer aktief by die instituut inskakel nie, des te belangriker word die gesin. In die gesekulariseerde samelewing word die gesin die konkrete kontakpunt waarmee die kerk op die plaaslike vlak sy invloedsfeer binne mense se daaglikse leefmilieu kan laat geld. Die studie vra vir 'n andersoortige bediening waarin die behoeftes van die gesin aangespreek word en waar die gesin primer die fokus is. Dit moet 'n bediening aan die gesin en 'n bediening deur die gesin wees. Die gemeente moet gesinne leer en aan hulle demonstreer wat God se doe! met die gesin is. Die kerk is by uitstek in die posisie om die wye verskeidenheid van gesinstipes in die samelewing te kan bedien. Die kerk kan ook gesinne help om aanpassings te maak in 'n veranderende samelewing. 'n Gesinsbediening kan 'n uitstekende nuwe fokus word vir die missie van die kerk. / Researches on the family came to the conclusion that the family is irreplaceable in the socialising process of a person. The family is necessary for the modern persons need for stability, security and identity. The original relationship between a parent and child in the family is irreplaceable. The question which arises in this study is whether the modern family is so important in the current society. Is the result of all the problems which the family faces and the changeable world not that the family as secure harbour is in danger? In the ministry it must always be borne in mind that the family is a developing system. Special attention must be paid so that all the different phases of life are included. In God's involvement with man, we find that there is a very close relationship between the family and the sacrament. As is the entire church, so is the family " ...... priests of the King, ..... God's own people" (1 Pet. 2:19). In a time where there is an exceptional need for social relationships, the church is faced with a great challenge to fill this need with something that is from God, something far more fulfilling than social friendships .... Kononia. The further the churche's influence declines in a society and people withdraw from involvement within the institution, the more important the family becomes. In a secularized society the family becomes the concrete point of contact through which the church can, at local level, use its influence within peoples daily life environment. This study calls for another type of ministry in wt)ich the needs of the family can be addressed and where the family becomes the primary focus.· It must b~ a ministry to the family and through the family. The congregation must educate families as well as demonstrate God's purpose with the family. The church is pre-eminently in a position to serve the various types of families in society. The church is also able to help families to make adjustments in a changing society. A family ministry can become an excellent new point of focus for the mission of the church. / Practical Theology / D.Th. (Practical Theolgy)

Text in Afrikaans / Skrywers oar die gesin kom al hoe meer tot die slotsom dat die gesin onvervangbaar is in die sosialiseringsproses van die mens. Die gesin is noodsaaklik vir die modeme mens se soeke na vastigheid, geborgenheid en identiteit. Die oorspronklike verhouding tussen ouer en kind binne die kerngesin is onvervangbaar. Die vraag wat in die studie aan die orde kom is of die modeme gesin wel so 'n belangrike plek inneem in die huidige samelewing. Is die gevolg van al die probleme waarmee die moderne gesin le kampe het en die wisselvallige wereld waarin ons lewe nie juis dat die gesin se plek as veilige hawe al hoe meer bedreig word nie? Daar moet altyd in die bediening aan die gesin onthou word dat die gesin 'n ontwikkelende sisteem is. Daar moet veral by die behoeftes in die verskillende lewensfases aangesluit word. ln God se handeling met. die mens vind ons dat daar 'n baie noue verband is tussen die gesin en die verbond. Soos tewens die hele gemeente, is die gesin ook "'n koninklike priesterdom . .. . . . die eiendomsvolk van God". (1 Pet. 2:9) Die kerk staan voor die wonderlike uitdaging om in die tyd waar daar 'n besondere behoefte aan sosiale verhoudings bestaan, die behoefte te vul met iets wat God self gee, iets wat veel grater as sosiale vriendskap is... . . . koinonia! Des te meer die kerk se invloedsfeer in die samelewing krimp en mense nie meer aktief by die instituut inskakel nie, des te belangriker word die gesin. In die gesekulariseerde samelewing word die gesin die konkrete kontakpunt waarmee die kerk op die plaaslike vlak sy invloedsfeer binne mense se daaglikse leefmilieu kan laat geld. Die studie vra vir 'n andersoortige bediening waarin die behoeftes van die gesin aangespreek word en waar die gesin primer die fokus is. Dit moet 'n bediening aan die gesin en 'n bediening deur die gesin wees. Die gemeente moet gesinne leer en aan hulle demonstreer wat God se doe! met die gesin is. Die kerk is by uitstek in die posisie om die wye verskeidenheid van gesinstipes in die samelewing te kan bedien. Die kerk kan ook gesinne help om aanpassings te maak in 'n veranderende samelewing. 'n Gesinsbediening kan 'n uitstekende nuwe fokus word vir die missie van die kerk. / Researches on the family came to the conclusion that the family is irreplaceable in the socialising process of a person. The family is necessary for the modern persons need for stability, security and identity. The original relationship between a parent and child in the family is irreplaceable. The question which arises in this study is whether the modern family is so important in the current society. Is the result of all the problems which the family faces and the changeable world not that the family as secure harbour is in danger? In the ministry it must always be borne in mind that the family is a developing system. Special attention must be paid so that all the different phases of life are included. In God's involvement with man, we find that there is a very close relationship between the family and the sacrament. As is the entire church, so is the family " ...... priests of the King, ..... God's own people" (1 Pet. 2:19). In a time where there is an exceptional need for social relationships, the church is faced with a great challenge to fill this need with something that is from God, something far more fulfilling than social friendships .... Kononia. The further the churche's influence declines in a society and people withdraw from involvement within the institution, the more important the family becomes. In a secularized society the family becomes the concrete point of contact through which the church can, at local level, use its influence within peoples daily life environment. This study calls for another type of ministry in wt)ich the needs of the family can be addressed and where the family becomes the primary focus.· It must b~ a ministry to the family and through the family. The congregation must educate families as well as demonstrate God's purpose with the family. The church is pre-eminently in a position to serve the various types of families in society. The church is also able to help families to make adjustments in a changing society. A family ministry can become an excellent new point of focus for the mission of the church. / Philosophy, Practical and Systematic Theology / D.Th. (Practical Theolgy)