This dissertation examines the participation of the church and Christians in the lives of women who are infected and affected by HIV/Aids in South Africa. To this end two Christian facilities; Sparrow Village and St Francis Care Centre, were examined in order to gain insight into the ethical issues of knowledge of patients and caregivers, the prevention measures being taught and the care facilities available to women in the plight in which they find themselves. A partial survey was conducted into the current policies and contributions by the church in an attempt to assess new ways to combat the disease. Medical information was examined as to what the virus is and how it is transmitted and reasons why women are particularly vulnerable to the virus. The dissertation seeks to understand practical ministerial ways in which the church should participate in women’s lives while being sensitive to the cultural, social and political and economic elements involved. / Systematic Theology & Theological Ethics / M.Th. (Theological Ethics)

Thesis (M. Th.)--University of Stellenbosch, 2006. / ENGLISH ABSTRACT: In September 2002, the Anglican Church of Southern Africa authorised a set of liturgical material for use in the church in an attempt to make congregations aware of the extent of the impact of HIV/AIDS on the church and the community in the nations in Southern Africa in which the CPSA is active. This research explores the relationship between Worship and Pastoral Care in the context of HIV/AIDS by examining the development of this liturgical material and offering a critique of it in the light of the impact it had on a number of parishes. A general review of published material found little with a specific focus on the relationship between Worship and Pastoral Care, and the search was extended to approach this relationship from a number of directions in an attempt to find factors that had a bearing on the hypothesis that the community at worship is the primary point of pastoral care. The hypothesis was examined from two directions. The first considered a biblical perspective. This approach considered the images of God presented in the Old Testament, a number of the healings of Jesus in the gospels, and Paul’s comments on the celebration of the Eucharist in 1 Corinthians 11 against the social background of meals shared within the community. The imperative that worship should be inclusive, with a particular emphasis on the poor and marginalized was established. The second direction considered a theological reflection on AIDS and established a number of criteria against which the liturgical material could be critiqued. An important section of this work considered the impact of prejudice and discrimination that has led to the stigmatisation of those living with HIV/AIDS and their reluctance to disclose their status and needs. This remains an important obstacle to the ability of the church to provide appropriate hospitality and care. Interviews were conducted with the Rectors and leaders of the Parish AIDS Task Teams in six parishes within the Diocese of Cape Town to look at the ways in which the material was used, and the impact that it had on the pastoral work of those congregations. The liturgical material is then examined in the light of the theological criteria established, and against the impact that it had on the pastoral work of the parishes. Particular issues recognised in this section were the use of inclusive language and the absence of any emphasis on Repentance and Confession. The importance to Worship and Pastoral Care of compassion, personal contact with persons living with AIDS, grace and hospitality are some of the conclusions made. Suggestions were made for further research and development in terms of stigmatisation, language and appropriate liturgical formation and training. / AFRIKAANSE OPSOMMING: In September 2002 het die Anglikaanse Kerk in Suider Afrika ‘n stel liturgiese materiaal gemagtig vir gebruik in die kerk in ‘n poging om gemeentes bewus to maak van die gevolge van VIGS op die kerk en die gemeenskap in die lande waarin die Anglikaanse Kerk in Suider Afrika werk. Hierdie navorsing ondersoek die verhouding tussen Aanbidding en Pastorale Sorg in die konteks van VIGS deur die ontwikkeling van die liturgiese materiaal te ondersoek en ‘n kritiek voor te gee in die lig van die gebruik van die materiaal in verskeie parogies. Die algemene oorsig van die gepubliseerde materiaal het min gevind met ‘n spesifieke fokus op die verhouding tussen Aanbidding en Pastorale Sorg. Die ondersoek is toe uitgebrei om die verhouding te nader van verskeie rigtings in ‘n poging om faktore te vind wat ‘n houding het op die voorstel dat die gemeente by aanbidding die primêre punt van pastorale sorg is. Die onderstelling is ondersoek uit twee rigtings. Eerstens is dit genader uit ‘n bybelse perspektief. Hierdie benadering het die verskillende beelde van God soos dit in die Ou Testament voorkom, verskeie genesings van Jesus in die evangelies, en Paulus se kommentaar oor die viering van die nagmaal in 1 Korienthiërs 11 teenoor die agtergrond van die maaltye in die gemeenskap in aanmerking geneeem. Die imperatief van inklusiewe aanbidding, met ‘n besondere klem op die armes en ander wat dikwels oor die hoof gesien word, is hierdeur gevestig. Tweedens is VIGS teologies oorweeg en verskeie kriteria gevestig waarteen die liturgiese materiaal gemeet kon word. ‘n Belangrike deel van hierdie werk het die gevolge van vooroordeling en onderskeiding wat gelei het tot die bestempeling van mense wat met VIGS leef en hul huiwerigheid om hul status te openbaar, en dus hul nood te laat weet. Dit bly nog ‘n belangrike hindernis vir die kerk om die geskikte gasvryheid en sorg te kan verskaf. Onderhoude is met predikante and die lede leiers van die VIGS Spanne in ses parogies in die Bisdom van Kaapstad gehou om te sien hoe die materiaal gebruik is in eredienste, en die uitwerking daarvan in die pastorale sorg wat die gemeentes aangebied het. Die liturgiese materiaal is dan beoordeel in die lig van die teologiese maatstawe gevestig, en die uitwerking van die materiaal in die pastorele sorg van die gemeentes. Die gebruik van inklusiewe taal en die afwesigheid van spesifieke materiaal in verband met Skuldbelyding is besondere sake wat in hierdie deel erken was. Die belangrikheid vir Aanbidding en Pastorale Sorg van medelye, persoonlike kontak met persone wat met VIGS lewe, genade en gasvryheid is gevolgtrekkings wat gemaak is. Voorstelle vir verdere navorsing en ontwikkeling in terme van bestempeling, taal en passende liturgiese formasie en opleiding is gemaak.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: A research study was conducted in the form of a literature review to explore the situation of HIV and AIDS stigma in Khayelitsha in order to propose a Pastoral Approach for church leaders in that township. In this regard, the research study established that HIV and AIDS related stigma is the main barrier to any effort in fighting the HIV and AIDS epidemic. The aims of the research were to understand the causes and the effects of HIV and AIDS stigma, examine the Church as a healing community, construct a biblical and theological reflection on HIV and AIDS stigma, and make recommendations useful for the church in dealing with HIV and AIDS stigma. The research indicated that 'stigma‘ is a term that was used throughout history to mean a mark put on people who are regarded as different from others. In terms of HIV and AIDS, stigma is seen as an attitude shaping the way PLWHA are treated in the community. Among the causes of stigma related to HIV and AIDS are the fear of HIV and AIDS as a dangerous and infectious disease, the link between HIV and AIDS and sexual immorality, lack or distortion of information about HIV and AIDS, lack or withdrawal of resources from PLWHA, gender imbalance, and gossip and insults directed at PLWHA. According to research, the effects that come from HIV and AIDS stigma are devastating. They include fear of disclosure of HIV and AIDS status, difficulty in providing care and support for PLWHA, and acceleration of death for PLWHA. As for the biblical and theological reflection on HIV and AIDS stigma, it has been established that leprosy was the biblical disease compared to HIV and AIDS. While the OT model isolated people living with leprosy, Jesus accepted them and healed them in the NT. The OT model has often been used by the church to marginalise PLWHA on the grounds that it is God‘s punishment for sexual sin. The research does not deny the fact that God punishes sin through disease, but it is important to note that disease is not found to be the only form of God‘s punishment, and, in fact, one may not conclude that every disease is a consequence of sin. After all, God dealt with sin by punishing Jesus, who died on the cross to pay for the debts of sinners, and they are now allowed to enter God‘s kingdom freely. The Church is thus meant to be a community where holistic healing takes place through activities such as the teaching and preaching of God‘s word, koinōnia and diakōnia, as well as through prayer. In that sense, PLWHA are also included in the Body of Christ as charismatic beings, and should receive care spiritually, emotionally, relationally, and physically just as they also contribute uniquely to the wellbeing of the Church. The research suggests that in Khayelitsha, church leaders should join hands against HIV and AIDS stigma. They first of all need to confess any former failure to take action, and then work on a paradigm shift in order to change the way they have been dealing with PLWHA in their churches. In obedience to the mission of Jesus Christ, the Bible should be interpreted in a way that does not stigmatize PLWHA, but rather stimulates church leaders in Khayelitsha to stand up and take care of those who are suffering. / AFRIKAANSE OPSOMMING: Die konteks van die studie is die situasie van MIV en VIGS binne die Township van Khayelitsha. Dit fokus op die vraagstuk van stigma ten einde 'n pastorale benadering vir kerkleiers in Khayelitsha te ontwerp. Alhoewel die faktor van deelnemende waarneming 'n rol sal speel, is die navorsing hoofsaaklik 'n literatuurstudie. Die voorveronderstelling van die navorsingsontwerp is dat stigmatisering binne die spesifieke kultuursituasie van Khayelitsha een van die groot stremmende faktore is om die epidemie doeltreffend te bestuur. Die verdere doel van die navorsing is om die oorsaaklike faktore asook die effek van stigmatisering binne hierdie Township te verken; om te bepaal wat word pastoraal verstaan onder die term "Die Kerk as 'n Helende Gemeenskap"; om vanuit 'n Bybelse perspektief teologies na te dink oor stigma binne die epidemie asook om voorstelle te maak vir doeltreffende kerklike leierskap. Die term 'stigma‘ in die geskiedenis is gebruik om mense te etiketteer as verskillend en hul sodoende van 'n bepaalde gemeenskap te isoleer. Stigmatisering dui dan op 'n bepaaldelewenstyl en houding wa tmense watleef met MIV & VIGS binne 'n bepaalde sosiale konteks te hanteer. Daar bestaan 'n noue verband tussen vrees en stigmatisering. Dit is die vrees om deur die virus geïnfekteer te raak. MIV & VIGS is inderdaad gekoppel aan die vrees vir dood en sterwe. Daarbestaanook die assosiasie van seksuele immoraliteit. Voorts is daar die faktor van ontoepaslike inligting oor die toestand en die gevaar van onvoldoende medikasie en ondersteuningstelsels. Die virus dring die gender-vraagstuk binne en gee aanleidng tot skinder en suspisie. Dit is bevind dat een van die groot stremmende faktore is die vrees om te ontsluit. Mense wil nie hul status weet nie. Daar is dikwels probleme rakende ondersteuningstelsels in die Township wat nie doeltreffend is nie. Toepaslike sorg ontbreek ook. 'n Bybelse en teologiese refleksie sien dikwelsm elaatsheid as 'n ekwivalent van die virus. In die OT is mense dikwels vanuit die gemeenskap geban. Daarteenoor het Jesus melaatses aanvaar en genees. Die verband met melaatsheid gee dikwels daartoe aanleiding dat mense wat met MIV & VIGS leef, gemarginaliseer word en dat MIV & VIGS as 'n straf van God op seksuele sonde gesien word. Die navorsing erken die verband tussen sonde en straf. Die verband sonde-siekte kan egter nie kousaal oorsaaklik gesien word as 'n verklaringsbeginsel nie. Die verband is nie logies-reglynig nie. Die feit is dat Jesus ons straf gedra het en dat sy plaasvervangende lyding 'n ander teologiese dinamika in die verband sonde-siekte-straf inbring. Sondaars is bevry en kan die koninkryk van God binnekom. Die kerk is dus die gemeenskap waarbinne holistiese heling kan plaasvind deur middel van lering en prediking van God se woord. Koinonia, diakonia en gebed speel ook in dié verband 'n rol. Mense watleef met MIV & VIGS moet as integraal in die gemeenskap van gelowiges gesien word. Hulle is geregtig op sorg. Hulle moet spiritueel, emosioneel, relasioneel en fisiek versorg word. Hulle kan 'n rol speel in die welsyn van die kerk en deel ook in die charisma van die Gees. Die navorsing stel voor dat kerkleiers in Khayalitsha saam hande moet vat in die stryd teen MIV & VIGS. Die kerk moet bewus wees van mislukte pogings in die verlede. Die kerk benodig 'n paradigma skuif ten opsigte van bedieningsbenaderings. In die lig van die sending van Christus moet die Bybel nie geïnterpreteer word om te stigmatiseer nie, maar om mense te versorg en kerkleiers te motiveer om toepaslike strategieë te ontwikkel om mense wat ly pastoraal te hanteer.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This study, in addition to problematizing a one-dimensional approach to health and well-being within the HIV and AIDS discourse, also aims to highlight the need and promote the idea for integrative community pastoral care as fundamental in responding to the HIV and AIDS epidemic. In developing such a framework for an integrative approach to healing and care, it becomes clear that a number of paradigmatic shifts in pastoral care are called for. In the past most of the prevention and intervention strategies within the discourse on healing within the HIV and AIDS epidemic, focused on the people living with HIV and AIDS (PLWHA) and the medical science in its search for cure and effective antiretroviral medication. Little attention use to be given to issues of care as the primary focus appeared to have been on behaviour change strategies. However, as the complex nature of the epidemic and its impacts became more apparent, it gradually dawned on all disciplines that the virus entails more than an individual ailment as a medical concern. With the realization that the epidemic penetrates the quality of life and the basic structures for livelihood and meaningful living on all levels, came the acknowledgement that it has become a systemic and community issue. Any endeavour to be engaged with the epidemic should therefore shift from a merely personal (individual focus) and a medical (pharmaceutical focus) approach, to a community approach. Healing and prevention must also become a systemic and communal endeavour, and thus the reason to connect, in this research project, healing with a community approach to the HIV and AIDS epidemic. In the process of developing a framework for integrative care and counselling, the study explores the notions of health and well-being and provides a theological framework for understanding these concepts from a community perspective. This framework necessitates a number of paradigmatic shifts, particularly with regards to understanding the ecclesial identity of the church as a community of care. Both the understanding of health and well-being and that of an identity of care culminates from the understanding of God‘s passionate involvement in the human predicament of suffering, as implied by a theopaschitic approach. In order to develop an inclusive framework of care to be taken up in the ecclesial identity of the church, a number of metaphors for a community of care are explored as alternatives to the traditional kerygmatik model of the church. / AFRIKAANSE OPSOMMING: Hierdie studie lug nie net die problematiek rondom 'n eendimensionele benadering tot gesondheid en welstand binne die MIV en VIGS diskoers uit nie, maar poog ook om die behoefte aan 'n integrerende gemeenskaps-benadering tot die MIV en VIGS epidemie te beklemtoon en sodanige benadering te bevorder. Dit word duidelik dat sodanige raamwerk vir 'n integrerende benadering tot heling en sorg sekere paradigmatiese skuiwe binne pastorale sorg vereis. In die verlede het voorkoming en intervensie strategieë met betrekking tot die MIV en VIGS diskoers meestal gefokus op die mense wat met MIV en VIGS leef, asook op die mediese wetenskap se pogings om 'n geneesmiddel en effektiewe antiretrovirale medisyne te vind. Min aandag was gegee aan die kwessies wat verband hou met versorging, en dit wil voorkom asof die klem eerder primêr geplaas was op strategieë om gedrag te verander. Groter bewuswording van die komplekse aard van die epidemie en sy gevolge het egter geleidelik gelei tot die besef onder alle dissiplines dat die virus meer as net 'n individuele siekte van mediese belang is. Die besef dat die epidemie lewenskwaliteit, en die basiese strukture van menslike bestaan en 'n betekenisvolle lewe, op alle vlakke binnedring, het uiteindelik gelei tot die begrip dat dit 'n sistemiese en gemeenskap probleem geword het. Enige poging dus om die epidemie aan te spreek moet daarom beweeg van 'n persoonlike/individuele en mediese/farmaseutiese benadering na 'n gemeenskaps-benadering. Genesing en voorkoming moet daarom 'n sistemiese en gemeenskaplike poging wees, en daarom ook die rede om, in hierdie projek, genesing in verband te bring met 'n gemeenskaps-benadering tot die MIV en VIGS epidemie. Ten einde 'n raamwerk vir 'n integrerende benadering tot versorging en berading te ontwikkel, ondersoek die studie die konsepte van gesondheid en welstand, en poog om 'n teologiese raamwerk te ontwikkel wat hierdie konsepte verstaanbaar maak vanuit 'n gemeenskaps-perspektief. Hierdie raamwerk noodsaak sekere paradigmatiese skuiwe, veral met betrekking tot die verstaan van die ekklesiale identiteit van die kerk. Die verstaan van beide gesondheid en welstand asook die van 'n identiteit van versorging spruit voort uit die verstaan van God se passievolle betrokkenheid by die menslike dilemma van lyding, soos geïmpliseer deur 'n theopaschitiese benadering. Ten einde 'n inklusiewe raamwerk van versorging te ontwikkel wat uiteindelik deurslaggewend in die ontwikkeling van die ekklesiale identiteit van die kerk kan wees, ondersoek hierdie studie 'n aantal metafore vir 'n versorgende gemeenskap as alternatiewe tot die tradisionele kerygmatiese model van die kerk.

Recent studies reflect increasing levels of HIV infection amongst married women in sub-Saharan Africa. The institution of marriage, which is highly revered within the church and society, is thus now regarded as a 'potential death trap' for many married women. This study examines the drivers of these increasing levels of HIV infection amongst married women in sub-Saharan Africa. It offers a critical reflection of the socio-cultural factors and gender-insensitive theological traditions that expose married women to the vulnerability of HIV infection. In order to observe the sacrosanctity of the marriage institution as well as preserving the dignity of life for many married women in sub-Saharan Africa, the study presents the imago Dei theological motif as a gender-sensitive theological response to the increasing levels of HIV infection among married women. The imago Dei theological motif argues that both men and women equally reflect the divine image of God. This theological motif also brings to the fore the realization that HIV and AIDS is fuelled by conditions of inequality, socio-economic and socio-cultural discrimination, hence the need to promote human dignity for both men and women within our communities in sub-Saharan Africa. Furthermore, emanating from the imago Dei theological motif, the study offers a bold community praxis through the transformation of gender-insensitive theological traditions; the transformation of hegemonic masculinities; and the transformation of gender-insensitive HIV prevention models as practical ways aimed at redressing the vulnerability of married women to the increasing levels of HIV infection. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

This dissertation examines the participation of the church and Christians in the lives of women who are infected and affected by HIV/Aids in South Africa. To this end two Christian facilities; Sparrow Village and St Francis Care Centre, were examined in order to gain insight into the ethical issues of knowledge of patients and caregivers, the prevention measures being taught and the care facilities available to women in the plight in which they find themselves. A partial survey was conducted into the current policies and contributions by the church in an attempt to assess new ways to combat the disease. Medical information was examined as to what the virus is and how it is transmitted and reasons why women are particularly vulnerable to the virus. The dissertation seeks to understand practical ministerial ways in which the church should participate in women’s lives while being sensitive to the cultural, social and political and economic elements involved. / Philosophy, Practical and Systematic Theology / M.Th. (Theological Ethics)

Evil and suffering are a constant reality of this world and major catastrophes and issues such as swine flu and bird flu gain enormous relief funding, media coverage and frantic government action, yet HIV/AIDS, a cause of immeasurable suffering after years of being in the public spotlight receded into the background. This study grapples with evil and suffering in the light of creation, reconciliation, renewal and consummation from the viewpoint of a diversity of cultures and religions, with a particular focus on HIV/AIDS. The cluster of sin, evil and suffering are reflected upon and this revolves around five angles: firstly, multicultural and multi-religious sense making God-human-world approaches; secondly, the mystery of the simultaneity of the close connection and radical otherness of: God, being human and the natural world; thirdly, the full Gospel of God’s grand acts of creation, reconciliation, renewal and consummation; fourthly, different approaches towards texts, theories, natural processes and human doings; and fifthly, the multidimensionality of God, human beings and the natural world. In the thesis the origin of evil and suffering is discussed, which leads to a discussion of dualist views, amongst others, Zoroastrianism and its influence on modern monotheistic religions. Moreover, the response of the major faith groups towards evil and suffering are discussed and consensibly negotiated with the purpose of achieving better co-operation between faith groups in their tackling of HIV/AIDS. An attempt at establishing the outlines of a theology of HIV/AIDS is considered as well as the role, value and enhancement of faith counseling. Modern and postmodern views of evil and suffering are touched upon especially regarding the close proximity of God, humanity and the natural world to the sufferer. Despite significant differences in the various faith systems, sufficient commonality around respect for human beings is found to exist. Finally, in terms of consensible negotiation of portions of the various scriptures a way forward is envisaged that undergirds the notion of solidarity in support of HIV/AIDS sufferers in various faith systems. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)

Evil and suffering are a constant reality of this world and major catastrophes and issues such as swine flu and bird flu gain enormous relief funding, media coverage and frantic government action, yet HIV/AIDS, a cause of immeasurable suffering after years of being in the public spotlight receded into the background. This study grapples with evil and suffering in the light of creation, reconciliation, renewal and consummation from the viewpoint of a diversity of cultures and religions, with a particular focus on HIV/AIDS. The cluster of sin, evil and suffering are reflected upon and this revolves around five angles: firstly, multicultural and multi-religious sense making God-human-world approaches; secondly, the mystery of the simultaneity of the close connection and radical otherness of: God, being human and the natural world; thirdly, the full Gospel of God’s grand acts of creation, reconciliation, renewal and consummation; fourthly, different approaches towards texts, theories, natural processes and human doings; and fifthly, the multidimensionality of God, human beings and the natural world. In the thesis the origin of evil and suffering is discussed, which leads to a discussion of dualist views, amongst others, Zoroastrianism and its influence on modern monotheistic religions. Moreover, the response of the major faith groups towards evil and suffering are discussed and consensibly negotiated with the purpose of achieving better co-operation between faith groups in their tackling of HIV/AIDS. An attempt at establishing the outlines of a theology of HIV/AIDS is considered as well as the role, value and enhancement of faith counseling. Modern and postmodern views of evil and suffering are touched upon especially regarding the close proximity of God, humanity and the natural world to the sufferer. Despite significant differences in the various faith systems, sufficient commonality around respect for human beings is found to exist. Finally, in terms of consensible negotiation of portions of the various scriptures a way forward is envisaged that undergirds the notion of solidarity in support of HIV/AIDS sufferers in various faith systems. / Systematic Theology and Theological Ethics / D.Th. (Systematic Theology)

The problem of African women's hospitality has not been well handled in most churches in Africa. Although many churches seem to attach great value to African women's hospitality, there are still a lot of situations related to African women's hospitality that have been dehumanising and oppressive to African women both in the church and in the society. Issues such as the HIV/AIDS pandemic, economic hardship and sexuality have all affected African women's practice of hospitality. The fact that problems related with African women's hospitality surface within the church goes to show that this kind of hospitality needs to be re-examined by the Church if it has to be free and liberative to African women. Despite all these effects, African women themselves have valued and accepted hospitality as part of their calling in their service to God. The aim of this thesis is to discuss African women's hospitality from an African woman theologian's perspective. Writing as an African woman theologian, the researcher was able to bring out some of the effects of African hospitality to African women. Apart from hospitality being an African way of life and a virtue that needs to be embraced by both African culture and Christianity, hospitality is also viewed as a' command from God to all the Jews and Christians. On the other hand it is also important to mention that hospitality is a gift from God in that there are people who are gifted in extending their acts of hospitality to others. Hospitality as a concept, which has been practiced mainly by women in most African societies has impacted many dimensions of life especially in the Christian faith where African women's hospitality has been viewed as God's command to God's people. Although there is some literature produced on hospitality, the researcher noted with special interest that not much literature has been covered from the theological side on the issue of African women's hospitality and HIV/AIDS. The study was undertaken in the United Church of Zambia with the Mothers' Union group of St. Margaret Church of Kitwe. Among many others, the study reviewed the need for enculturation and contextualization of the African culture and the gospel. Chapter one is the introduction to the study. This includes the background to and motivation for the study, statement of the problem, the methodology used to collect data and the literature review. Chapter two brings out the historical background of hospitality both from the Biblical and African concept. The chapter shows African women's practice of hospitality in all these aspects and how their practises impacted the communities and people who lived at that time. Chapter three looks at different ways African women express their acts of hospitality. The effects of this expression of hospitality are also discussed. The other issues that have been covered are the response of African women theologians' to African women's practise of hospitality. Chapter four examines how HIV/AIDS has affected the practise of African women's hospitality and how these women who continue to offer hospitality under HIV/AIDS conditions cope with the risks involved in the practice. Chapter five analyses the research findings using cultural hermeneutics of Kanyoro 2000 as the frame of reference. Chapter six concludes African women's understanding of hospitality. This chapter states that African women's hospitality is a gift from God and women who are involved in this practice should be encouraged to do so. However, there is need for the church and community to re-examine the practice and look out for oppressive structures that are destructive to the African women's practice of hospitality. The chapter has also called on the church to be supportive to African women in their practise of hospitality. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

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