Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2007. / No abstract avaliable

Assignment (M. Div.)--University of Stellenbosch, 2006. / ENGLISH ABSTRACT: HIV/AIDS has a great impact on lives of all South Africans – but especially on women. HIV/AIDS also presents the greatest threat and danger to the ones living in poverty and without sufficient education and independence in relationships –that mostly includes South African women. In a first chapter I will discuss the connection between poverty and HIV/AIDS as well as between HIV/AIDS and the status of women in South Africa. In a second chapter I want to discuss a feminist ecclesiology of memory and hope and how it is presented by the catholic feminist theologian Elizabeth A. Johnson. In a third chapter I want to use the feminist ecclesiology of memory and hope to link it with the context of South Africa. In that last part I want to give a framework of the effect that a feminist ecclesiology of memory and hope could have on the South African society. / AFRIKAANSE OPSOMMING: HIV/VIGS het 'n groot impak op die lewe van alle Suid-Afrikaners - veral op die lewens van vroue. HIV/VIGS is ook een van die grootste bedreigings en gevare vir mense wat in armoede leef en geen toegang het tot voldoende onderrig en onafhanklikheid in verhoudings nie. Vroue word weereens die meeste geimpakteer. In die eerste hoofstuk sal ek hierdie verhouding tussen armoede en HIV/VIGS bespreek sowel as tussen HIV/AIDS en die status van vroue in Suid-Afrika. In die tweede hoofstuk wil ek die boek aangaande ’n feministiese ekklesiologie deur die katolieke feministiese teoloog Elizabeth A. Johnson bespreek. In die derde hoofstuk wil ek hierdie feministiese ekklesiologie van herinnering en hoop gebruik en dit toepas op die konteks van Suid-Afrika. In die laaste hoofstuk wil ek 'n raamwerk oor die effek wat hierdie feministiese ekklesiologie van herinnering en hoop op die Suid-Afrikaanse gemeenskap kan hê, weergee.

Thesis (MTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: The purpose of this thesis is to show the relevance of an application of hope care model to the Korean couples who are in conflict and confusion by being caught in the battle between Confucianism and post-modernity regarding marital values. Korean marriages face difficulties due to the increasing intluence of post-modernity in Korean culture. The disruption of the family is the most marked consequence of post-modernity, in which an attitude and value system toward life, marriage and especially self, is changing. Even though the increasing influence of post-modernity has weakened the influence of Confucianism, Korean marriage is still influenced by the tenets of Confucianism in terms of the role and status of men and women within four main areas: 1) education at home and at school, 2) sex discrimination at the workplace 3) military service for men, 4) the revival of cultural heritages as part of the rise of nationalism in response to globalization. It is said that the church has to take initiative to prevent Korean marriages from collapsing. However, the teaching around marriage in Korean churches seems to be mingled with Confucian precepts. This raises doubt about the capacity of Korean churches to contribute positively to the strengthening of marriage relationships. Marriage counselling in Korean conservative churches is being practiced within the framework of a reductionist view on biblical counselling. This is not sufficient in a post-modern Korea by the reason that this approach has the danger of ascribing all human problems to personal sins, thereby encouraging a one-sided God-concept in which God is only concerned with sins and righteousness and has no compassion for human beings in their suffering. When marriage is troubled, this God-image can lead the couple to severe guilt feelings rather than to the hope which can improve their marriage and enhance their mutual respect. Hope care, based on appropriate God-images and a constructive self-image arising out of God's faithfulness and our new being in Christ, could help couples to achieve a constructive attitude to life, to various crises, to self and to their partners. Since hope care model includes the sacramental concept of marriage, the concept of the grace and love of God and the concept of 'mutual submission,' it could be expected to adequately deal with the fundamental Confucian values (male's dominance, female's submissiveness and hierarchy), thus contributing to the attainment of the three key goals in the Korean marriage, such as equality, marital friendship and a closer marital bond. As a result, hope could then ensure a more healthy stance in order to help couples to grow in marriage relationships. / AFRIKAANSE OPSOMMING: Die tesis wil krities die noutetiese model. vir hwweliksberading binne die Koreananse kultuur evalueer en dit ver gelyk met 'n hoopmodel wat op groei fokus. Vir die doel word 'n analise gemaak van die invloed van confusianisme en postmodernisme op egpaarkommunikasie in Korea. Koreaanse huwelike is deesdae onder groot druk as gevolg van die invloed wat postmodernisme op die Koreaanse kultuur het. Die ontwrigting van die familie is een van die grootste oorsake van postmodernisme, waann die houding en waardesisteme teenoor die lewe, huwelik en veral die self-konsep besig is om te verander. Hoewel die groter invloed van postmodernisme die invloed van Confusianisme verswak het, word Koreaanse huwelike nogsteeds deurslaggewend deur die leerstellings van Confusianime beinvloed. Dit beinvloed veral die rol en status van mans en vroue binne die volgende vier hoofareas 1) Opvoeding by die huis en skool 2) Seksuele diskrirninasie by die werkplek 3) Militere diens vir mans 4) Die herlewing van kultuur erfenis as deel van nasionalisme in antwoord op globalisasie. Huweliksberading 111 baie Koreaanse gemeentes word deur die noutetiese beradingsmodel bepaal. So 'n beradering is ontoepaslik in 'n postmoderne Korea, omdat dit die gevaar inhou dat aile probleme toegeskryf word aan persoonlike sondes. Die gevaar bestaan dus dat 'n eensydige Godskonsep ontwikkel, waarin God slegs met sonde en oordeel in verband gebring word en Ole met patos en empatie nie. Wanneer daar huweliksprobleme is, kan derglike Godsvoorstellinge lei tot skuldgevoelens eerder as hoop. 'n Hoopmodel maak gebruik van 'n sakramentele paradigma in huweliksterapie. Dit sluit and by die voorstelling van God as Verbondspartner en is gerig op groei en konstruktiewe verandering.

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-08-09T12:32:41Z No. of bitstreams: 1 Ana Paula Teixeira Guimarães Jardim.pdf: 6666761 bytes, checksum: 33e89de5a090c67b62e49975ae5bc403 (MD5) / Made available in DSpace on 2018-08-09T12:32:41Z (GMT). No. of bitstreams: 1 Ana Paula Teixeira Guimarães Jardim.pdf: 6666761 bytes, checksum: 33e89de5a090c67b62e49975ae5bc403 (MD5) Previous issue date: 2018-06-29 / In the context of network cultures and transmissive communication processes, there is an increasing number of online programs and platforms that are designed to create spaces for conversation. Several of these projects are integrated systems that seek to assist their readers, spectators and followers in overcoming existential problems and thus, adopt motivational discourses. The present master 's research has as objective to carry out a cartography of the social imaginary constituted from the dialogues and the narratives of hope that circulate around a program of Catholic religious television. The corpus of analysis is composed of the transmissive discourses made by the production and presentation of the program and the testimonies sent by viewers via social networks. The theoretical foundation is composed by: Jung (relations between the idea of "hope" and the discourses of religions); Paulo Freire, (concept of hope as persistence); and Lucia Leão (network culture, cartography of the imaginary, method and processes of communication in transmedia). The research method involved: (1) bibliographic research; (2) empirical research composed of surveys of social networking platforms such as Facebook, Twitter and Instagram; and (3) organization and analysis of the data according to the mapping method of narrative imagery. As a result, we have listed: (1) a review of the state of the art on the understanding of the idea of hope in digital social network discourses; (2) development of a system for collecting and mapping data from discourses in social networks; and (3) application, exercise and creation of a mapping of the data collected / No contexto das culturas em redes e dos processos comunicacionais transmidiáticos, observa-se a presença de uma crescente quantidade de programas e plataformas online que têm por objetivo criar espaços de conversação. Vários desses projetos são sistemas integrados que buscam auxiliar seus leitores, espectadores e seguidores na superação de problemas existenciais e, assim, adotam discursos motivacionais. A presente pesquisa de mestrado tem como objetivo realizar uma cartografia do imaginário social constituído a partir dos diálogos e das narrativas de esperança que circulam em torno de um programa de televisão religioso católico. O corpus de análise é composto pelos discursos transmidiáticos realizados pela produção e apresentação do programa e pelos testemunhos enviados por telespectadores via redes sociais. A fundamentação teórica é composta por: Jung (relações entre a ideia de “esperança” e os discursos das religiões); Paulo Freire (conceito de esperança como persistência); e Lucia Leão (cultura das redes, cartografia do imaginário, método e processos de comunicação em transmídia). O método de pesquisa envolveu: (1) pesquisa bibliográfica; (2) pesquisa empírica composta por levantamento dos discursos nas plataformas de redes sociais, como Facebook, Twitter e Instagram; e (3) organização e análise dos dados segundo o método de cartografia do imaginário das narrativas. Como resultados alcançados, listamos: (1) revisão do estado da arte sobre o entendimento da ideia de esperança nos discursos das redes sociais digitais; (2) desenvolvimento de um sistema de coleta e mapeamento de dados dos discursos nas redes sociais e (3) aplicação, exercício e criação de uma cartografia dos dados coletados

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-09-21T12:30:05Z No. of bitstreams: 1 Genival Oliveira Carvalho.pdf: 1756034 bytes, checksum: e0478d164885000155abe6684ba347b1 (MD5) / Made available in DSpace on 2017-09-21T12:30:05Z (GMT). No. of bitstreams: 1 Genival Oliveira Carvalho.pdf: 1756034 bytes, checksum: e0478d164885000155abe6684ba347b1 (MD5) Previous issue date: 2017-09-14 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The thesis focuses on a philosopher of great relevance, Gabriel Marcel, who was forgotten in researches and began to be recovered in the second half of the twentieth century. In the writings of this philosopher we seek to develop a theme which emerges and occupies a central role in his works, for instance, the Hope in the Absolute Thou as the supreme source of consistency and meaning of life. In this direction, we begin by pointing Marcel's perspective on the twentieth century and its anguish. Afterwards, some authors with whom he dialogues (Camus, Sartre and Heidegger) for whom existance has no perspective. Subsequently, we point out how Marcel presents hope as the source of the meaning of life, to conclude that this source is an Absolute Hope in the Absolute Thou / A tese focaliza um filósofo de grande relevância, Gabriel Marcel, que ficou esquecido nas pesquisas e começou a ser recuperado na segunda metade do século XX. Nos escritos deste filósofo se busca desenvolver um tema que emerge e ocupa papel central nas suas obras, o saber, a Esperança no Tu Absoluto como fonte suprema de consistência e sentido da vida. Nessa direção, começa-se apontando o olhar de Marcel sobre o século XX e suas angústias. Depois, alguns autores com o quais ele dialoga (Camus, Sartre e Heidegger) para os quais a existência não tem perspectiva. Em seguida, aponta-se como Marcel apresenta a esperança qual fonte de sentido da vida, para concluir que essa fonte é uma Esperança Absoluta no Tu Absoluto

No description available.

No description available.

German text / Gutes Altern gelingt selbst bei den zumeist günstigen äusseren Voraussetzungen in der Schweiz nicht allen Menschen. Die Frage stellt sich, unter welchen Bedingungen sowohl echtes Wohlbefinden im Alltag als auch Lebenssinn und -perspektive erreicht und erhalten werden können. Gelingt dies bekennenden Christen besser als nicht religiösen Menschen? Im Hinblick auf diese Fragestellung untersuchte die vorliegende Arbeit die bisherige gerontologische Forschung hauptsächlich in der Schweiz. Es wurde versucht, die Begriffe Wohlbefinden, Lebenssinn in Verbindung mit Religionsgerontologie anhand einzelner Exponenten zu definieren und das Zusammenspiel der Faktoren aufzuzeigen. In einer qualitativen empirischen Studie wurden gemäss der Grounded Theory zwölf Personen zwischen 50 und 80 Jahren (drittes Alter) mit zehn verschiedenen religiös/spirituellen Hintergründen mit Hilfe eines halbstrukturierten Leitfadens interviewt. Die Hauptthemen waren Wohlbefinden, Lebenssinn, Glaube/Spiritualität und Sterben/Tod. Der Zusammenhang zwischen alltäglichem Wohlbefinden und Lebenssinn bzw. -perspektive erwies sich als stark. Menschen mit einer persönlichen Gottesbeziehung schienen über mehr Ressourcen zu verfügen, nicht nur, um die eigene Endlichkeit zu akzeptieren oder schwierige Ereignisse im Leben zu meistern, sondern auch, um ihren letzten Lebenssinn in Gott zu erkennen, also ausserhalb von sich selbst. So waren sie besser befähigt, in ihrem Lebenslauf Erreichtes wieder abzugeben. Dieser Lebensstil benötigt Einübung, er kann jedoch auch gezielt gefördert werden. Aufgrund der Erkenntnisse konnten eine Reihe von Aufgaben formuliert werden, die den älteren Menschen Anweisung geben, wie sie diesen Lebensstil konkret in ihrem Alltag umsetzen könnten. Zudem scheint christliche Gemeinde ein geeigneter Rahmen darzustellen, wenn sie für das dritte Alter interdisziplinäre Lernangebote aus den Bereichen Medizin, Psychologie, Soziologie und Theologie wie auch die Möglichkeit persönlicher Seelsorge bereitstellt. Der ältere Mensch wird dadurch frei, sich generativ für andere einzusetzen und für sie da zu sein, innerhalb der christlichen Gemeinde oder auch ausserhalb als Teil der Gesellschaft. Somit wird dem neutestamentlichen Gebot der Nächstenliebe nachgekommen, Solidarität anderen gegenüber wird gelebt. Stärkeres Sinnempfinden und höheres Wohlbefinden sind geschenkte Nebenprodukte, die zu einem erfüllten Leben beitragen. / In Switzerland ageing is not necessarily unproblematic, even in the most favorable conditions. The question to answer is on what conditions in everday life a high level of wellbeing as well as meaning and perspective of life can be attained and preserved. Do professing Christians succeed better than non-religious people? The present study examined the results of current gerontological resarch in this respect, primarily in Switzerland. It attempted to define the terms of wellbeing, meaning of life in connection with religious gerontology with specific criteria and to show up the interaction of their several components. In a qualitative empirical study, according to the Grounded Theory, twelve persons between fifty and eighty years of age with ten different religious/spiritual backgrounds were interviewed with the aid of a semistructured interview guide. The main topics were wellbeing, meaning of life, faith/spirituality and dying/death. The relationship between everyday wellbeing and meaning of life and life perspective proved to be strong. People with a personal relationship with God seemed to have more resources to accept not only their own mortality or to cope with negative events in life, but to recognize their ultimate meaning of life to be in God, which is outside themselves. In consequence they were better able to let go any of their own achievements. This lifestyle requires practise and promotion. On account of the results a number of tasks were formulated to guide the older people in their daily life in practicing this lifestyle. The Christian community seems to be a suitable framework to provide interdisciplinary learning opportunities for the third age in the fields of medicine, psychology, sociology and theology as well as the opportunity of personal counseling. In this way, the never-ending process of maturation of individual elderly people should be encouraged. They are free, according to their talents, to get themselves involved with other people, to have time for them, that is within the Christian community or outside, in society. Thus, the New Testament commandment to love one another can be complied with, and solidarity with others will truly be fact. A stronger sense of meaning and a higher grade of wellbeing will be welcome by-products, which will contribute to a fulfilled life. / Practical Theology / D. Th. (Practical Theology)

German text / Gutes Altern gelingt selbst bei den zumeist günstigen äusseren Voraussetzungen in der Schweiz nicht allen Menschen. Die Frage stellt sich, unter welchen Bedingungen sowohl echtes Wohlbefinden im Alltag als auch Lebenssinn und -perspektive erreicht und erhalten werden können. Gelingt dies bekennenden Christen besser als nicht religiösen Menschen? Im Hinblick auf diese Fragestellung untersuchte die vorliegende Arbeit die bisherige gerontologische Forschung hauptsächlich in der Schweiz. Es wurde versucht, die Begriffe Wohlbefinden, Lebenssinn in Verbindung mit Religionsgerontologie anhand einzelner Exponenten zu definieren und das Zusammenspiel der Faktoren aufzuzeigen. In einer qualitativen empirischen Studie wurden gemäss der Grounded Theory zwölf Personen zwischen 50 und 80 Jahren (drittes Alter) mit zehn verschiedenen religiös/spirituellen Hintergründen mit Hilfe eines halbstrukturierten Leitfadens interviewt. Die Hauptthemen waren Wohlbefinden, Lebenssinn, Glaube/Spiritualität und Sterben/Tod. Der Zusammenhang zwischen alltäglichem Wohlbefinden und Lebenssinn bzw. -perspektive erwies sich als stark. Menschen mit einer persönlichen Gottesbeziehung schienen über mehr Ressourcen zu verfügen, nicht nur, um die eigene Endlichkeit zu akzeptieren oder schwierige Ereignisse im Leben zu meistern, sondern auch, um ihren letzten Lebenssinn in Gott zu erkennen, also ausserhalb von sich selbst. So waren sie besser befähigt, in ihrem Lebenslauf Erreichtes wieder abzugeben. Dieser Lebensstil benötigt Einübung, er kann jedoch auch gezielt gefördert werden. Aufgrund der Erkenntnisse konnten eine Reihe von Aufgaben formuliert werden, die den älteren Menschen Anweisung geben, wie sie diesen Lebensstil konkret in ihrem Alltag umsetzen könnten. Zudem scheint christliche Gemeinde ein geeigneter Rahmen darzustellen, wenn sie für das dritte Alter interdisziplinäre Lernangebote aus den Bereichen Medizin, Psychologie, Soziologie und Theologie wie auch die Möglichkeit persönlicher Seelsorge bereitstellt. Der ältere Mensch wird dadurch frei, sich generativ für andere einzusetzen und für sie da zu sein, innerhalb der christlichen Gemeinde oder auch ausserhalb als Teil der Gesellschaft. Somit wird dem neutestamentlichen Gebot der Nächstenliebe nachgekommen, Solidarität anderen gegenüber wird gelebt. Stärkeres Sinnempfinden und höheres Wohlbefinden sind geschenkte Nebenprodukte, die zu einem erfüllten Leben beitragen. / In Switzerland ageing is not necessarily unproblematic, even in the most favorable conditions. The question to answer is on what conditions in everday life a high level of wellbeing as well as meaning and perspective of life can be attained and preserved. Do professing Christians succeed better than non-religious people? The present study examined the results of current gerontological resarch in this respect, primarily in Switzerland. It attempted to define the terms of wellbeing, meaning of life in connection with religious gerontology with specific criteria and to show up the interaction of their several components. In a qualitative empirical study, according to the Grounded Theory, twelve persons between fifty and eighty years of age with ten different religious/spiritual backgrounds were interviewed with the aid of a semistructured interview guide. The main topics were wellbeing, meaning of life, faith/spirituality and dying/death. The relationship between everyday wellbeing and meaning of life and life perspective proved to be strong. People with a personal relationship with God seemed to have more resources to accept not only their own mortality or to cope with negative events in life, but to recognize their ultimate meaning of life to be in God, which is outside themselves. In consequence they were better able to let go any of their own achievements. This lifestyle requires practise and promotion. On account of the results a number of tasks were formulated to guide the older people in their daily life in practicing this lifestyle. The Christian community seems to be a suitable framework to provide interdisciplinary learning opportunities for the third age in the fields of medicine, psychology, sociology and theology as well as the opportunity of personal counseling. In this way, the never-ending process of maturation of individual elderly people should be encouraged. They are free, according to their talents, to get themselves involved with other people, to have time for them, that is within the Christian community or outside, in society. Thus, the New Testament commandment to love one another can be complied with, and solidarity with others will truly be fact. A stronger sense of meaning and a higher grade of wellbeing will be welcome by-products, which will contribute to a fulfilled life. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)

This research was aimed at listening to the care stories of people living with cancer in remission. The participants spoke about relationships with their families, medical professionals and their spirituality, thereby giving a voice to personal experiences of cancer as part of family life. Postmodern social construction discourse guided the explaining of how cancer invades and affects people's Jives and relationships. This participatory action research was situated in a contextual practical theology. Narrative conversations with the participants spoke about experiences of both care and communication by medical professionals, their struggles in communicating with their partners and families, their spiritual search and longing for pastoral care to sustain and guide them. / Practical Theology / M.Th. (Pastoral Therapy)