The focal point in this study is the pastoral counselling and care of the heavy-hearted or depressed teenager who struggles with fear. The basic-theoretical perspective (chapter 2) emphasises the importance of counselling of the teenager from a Biblical viewpoint to be a testimony of the greatness of God. The fear that the teenager suffers from, is also described as the enemy who poses a threat to the inner being of the person. Therefore this type of threat can often lead to the total destruction of the inner being of a teenager. An intimate relationship with God enables a person to seek refuge in God from any problem he or she might experience. This relationship with God will guarantee the person of His full protection. It is of the utmost importance for an adolescent to seek wisdom and follow their parental guidelines. It is also important for young people to make the correct choices to enjoy the protection and guidance of God. They must also continually ponder over and treasure the guidance of their parents. The meta-theoretical perspective (chapters 3 and 4) focusses on the contribution and applicability of neighbouring sciences such as psychology, sociology and criminology. It was proven among other aspects that emotional hurt in different areas, was the reason for serious damage to the inner being of teenagers. In many cases the result was amongst others an identity crisis as well as a low self-esteem. At the end of this section temporary guidelines are suggested to aid the counselling of the depressed teenager who suffers from excessive fear. The section on empirical research (chapter 4) as a sub-section of the meta-theoretical research, introduced four case-studies regarding teenagers who had traumatic experiences and as a result suffered from multiple negative emotions. In all four cases it became evident that these emotions were eventually the result of a life without any joy or meaning. A very important factor regarding their negative self-image or self-perception seemed to be the absence of role-models. The further result repeatedly seemed to be a distorted relationship with God and fellow-men. In the section on practical-theoretical perspectives (chapter 5) an attempt is made to formulate an adapted practice theory through a hermeneutical interaction between basis-theoretical guidelines and meta-theoretical perspectives that can be applied to the guidance of the emotionally wounded teenager who is wrestling with fear. Included hereby is then a proposed model with some practical guidelines. / Thesis (MA (Pastoral Studies))--North-West University, Potchefstroom Campus, 2013.

The focal point in this study is the pastoral counselling and care of the heavy-hearted or depressed teenager who struggles with fear. The basic-theoretical perspective (chapter 2) emphasises the importance of counselling of the teenager from a Biblical viewpoint to be a testimony of the greatness of God. The fear that the teenager suffers from, is also described as the enemy who poses a threat to the inner being of the person. Therefore this type of threat can often lead to the total destruction of the inner being of a teenager. An intimate relationship with God enables a person to seek refuge in God from any problem he or she might experience. This relationship with God will guarantee the person of His full protection. It is of the utmost importance for an adolescent to seek wisdom and follow their parental guidelines. It is also important for young people to make the correct choices to enjoy the protection and guidance of God. They must also continually ponder over and treasure the guidance of their parents. The meta-theoretical perspective (chapters 3 and 4) focusses on the contribution and applicability of neighbouring sciences such as psychology, sociology and criminology. It was proven among other aspects that emotional hurt in different areas, was the reason for serious damage to the inner being of teenagers. In many cases the result was amongst others an identity crisis as well as a low self-esteem. At the end of this section temporary guidelines are suggested to aid the counselling of the depressed teenager who suffers from excessive fear. The section on empirical research (chapter 4) as a sub-section of the meta-theoretical research, introduced four case-studies regarding teenagers who had traumatic experiences and as a result suffered from multiple negative emotions. In all four cases it became evident that these emotions were eventually the result of a life without any joy or meaning. A very important factor regarding their negative self-image or self-perception seemed to be the absence of role-models. The further result repeatedly seemed to be a distorted relationship with God and fellow-men. In the section on practical-theoretical perspectives (chapter 5) an attempt is made to formulate an adapted practice theory through a hermeneutical interaction between basis-theoretical guidelines and meta-theoretical perspectives that can be applied to the guidance of the emotionally wounded teenager who is wrestling with fear. Included hereby is then a proposed model with some practical guidelines. / Thesis (MA (Pastoral Studies))--North-West University, Potchefstroom Campus, 2013.

Thesis (Th.D. (Pastoral))--North-West University, Potchefstroom Campus, 2008.

The role of emotion with regard to human functioning and human well-being has been a topic of much consideration and debate throughout the ages. In both secular and Christian fields of study (e.g. philosophy, theology, biology, psychology, and psychotherapy) people have examined emotional experience from different vantage points. Since the second half of the 20th century renewed interest in the importance of affect in human life is especially notable in disciplines such as neuroscience, psychology, and psychotherapy. This is reflected, for example, in the development of a secular psychotherapeutic model that understands experiential engagement to be a crucial key to psychological change, namely Emotion-Focused Therapy (EFT). There is no distinctive Christian counseling model that has as its main paradigm emotion experience. Yet, several Christian models exists in which experiencing emotions is considered to be important in the process of change. The thesis of this work is that the theologically and psychologically sophisticated Christian emotion-focused model of therapy suggested in this dissertation will correct and enhance existent Christian and secular emotion-focused models. Chapter 1 covers the thesis of the dissertation, reasons why the dissertation makes a helpful contribution to the field, background information, methodology, and delimitations. Chapter 2 presents theological reflections on the topic of emotion, especially as it pertains to topics such as the nature of emotions, emotional health and disorder, and emotional healing. Chapter 3 consists of an examination of secular Emotion-Focused Therapy. This chapter will discuss this model and assess what aspects can or cannot be used by a Christian Emotion-Focused approach. In chapter 4 three contemporary Christian models that use emotion experience in their counseling approach are described and evaluated. These are Theophostic Prayer Ministry developed by Smith, Inner Healing Prayer as defined by Tan, and the Elijah House model of the Sandfords. The purpose of this dissertation is to contribute to the field of Christian psychology by proposing the necessary elements of a comprehensive Christian Emotion-Focused model that is a corrective to existent models. Based on the research of the previous chapters, a preliminary outline of such a model is presented in chapter 5.

Thesis (Th.D. (Pastoral))--North-West University, Potchefstroom Campus, 2008.

Thesis (Th.D. (Pastoral))--North-West University, Potchefstroom Campus, 2008.

Theophostic Prayer Ministry (TPM) is an unparalleled method of inner healing which was developed in 1996 by Dr. Ed Smith of Campbellsville, Kentucky. The term Theophostic is formed by a combination of two Greek words, namely Theos (God) and phos (light). God's light refers to the central aspect of the ministry during which God gives his light to the counselee in order to expose the emotional wounds from the person's past and to heal it. TPM became known as a method which is exceptionally effective in treating trauma and experience-based problems. Several evaluators of TPM, however, raise questions concerning the doctrinal and philosophical soundness of the base of TPM's theory and practice. Exponents of the anti-psychology movement, like Martin and Deidre Bobgan, are exceedingly condemning in their critique of TPM, and particularly the fact that Smith probably had used insights, concepts and techniques from psychology. In researching the literature on the subject, it was found that the reformed pastoral ministry is relatively lacking in theoretical reflection on and practical implementation of the ministry of inner healing, TPM included. The first main purpose of the research was to scientifically determine whether the doctrinal and philosophical points of departure as well as practice of TPM were sound according to the reformative Scriptural standard. Should the research data indicate that TPM is acceptable in this respect, then the reformed pastoral practice have found at least one method of inner healing to make use of. Should the research data point to the contrary, then the necessary corrections can be done accordingly. The second main purpose of the research was to determine how the theory, practice and even context of TPM can possibly be served by the new light which the research may shed upon it. In the research methodology it is decided to firstly summarize the practical theory of TPM. This was followed on a meta-theoretical level by a qualitative empirical research on TPM, as well as a comparative study on Eye Movement Desensitization and Reprocessing (EMDR), an evenly highly successful psychotherapeutic treatment method for trauma and experience-based problems. In a third meta-theoretical chapter TPM and some of its critics are evaluated in accordance with the Philosophy of the Cosmonomic Idea. Following that, the data of the meta-theoretical chapters were compared in a hermeneutical way with the first practical theory of TPM and all its critique, as well as the reformative theological tradition. The final conclusions of the research indicate that TPM can be recommended to the reformed pastoral ministry as a reformative Scripturally sound method for inner healing and that the TPM theory, practice and context can be improved on several points as has been suggested in the study. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

Theophostic Prayer Ministry (TPM) is an unparalleled method of inner healing which was developed in 1996 by Dr. Ed Smith of Campbellsville, Kentucky. The term Theophostic is formed by a combination of two Greek words, namely Theos (God) and phos (light). God's light refers to the central aspect of the ministry during which God gives his light to the counselee in order to expose the emotional wounds from the person's past and to heal it. TPM became known as a method which is exceptionally effective in treating trauma and experience-based problems. Several evaluators of TPM, however, raise questions concerning the doctrinal and philosophical soundness of the base of TPM's theory and practice. Exponents of the anti-psychology movement, like Martin and Deidre Bobgan, are exceedingly condemning in their critique of TPM, and particularly the fact that Smith probably had used insights, concepts and techniques from psychology. In researching the literature on the subject, it was found that the reformed pastoral ministry is relatively lacking in theoretical reflection on and practical implementation of the ministry of inner healing, TPM included. The first main purpose of the research was to scientifically determine whether the doctrinal and philosophical points of departure as well as practice of TPM were sound according to the reformative Scriptural standard. Should the research data indicate that TPM is acceptable in this respect, then the reformed pastoral practice have found at least one method of inner healing to make use of. Should the research data point to the contrary, then the necessary corrections can be done accordingly. The second main purpose of the research was to determine how the theory, practice and even context of TPM can possibly be served by the new light which the research may shed upon it. In the research methodology it is decided to firstly summarize the practical theory of TPM. This was followed on a meta-theoretical level by a qualitative empirical research on TPM, as well as a comparative study on Eye Movement Desensitization and Reprocessing (EMDR), an evenly highly successful psychotherapeutic treatment method for trauma and experience-based problems. In a third meta-theoretical chapter TPM and some of its critics are evaluated in accordance with the Philosophy of the Cosmonomic Idea. Following that, the data of the meta-theoretical chapters were compared in a hermeneutical way with the first practical theory of TPM and all its critique, as well as the reformative theological tradition. The final conclusions of the research indicate that TPM can be recommended to the reformed pastoral ministry as a reformative Scripturally sound method for inner healing and that the TPM theory, practice and context can be improved on several points as has been suggested in the study. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

As TPM warrants greater attention in the field of practical theology, this thesis is about the further development of TPM, within Pastoral Theology as well as in its practices. This research explored if more healing possibilities may emerge when TPM is epistemologically positioned in social constructionism and has drawn attention to healing possibilities that narrative practices may open up for TPM. To achieve this, a process of social construction was followed where the narratives of participants' experiences of the practices of TPM were reflected upon. The participants related how and why the practices of TPM influenced the way they narrated their lives. According to their tales the main influencing factor was an authentic encounter with God, where they experienced that He had experientially entered into a conversation with them about the way they constructed their realities. By giving His perspective on their beliefs about memories from their past, He helped them to start processes of reconstructing new preferred life stories. The importance of the role of a faith community as well as that of significant others also became evident. An important contribution of this research is the emphasis that was put on the ‘not-knowing’ position of the facilitator. This is not an authentic TPM-term, but the way the facilitator's role is described, in the TPM guidelines, is similar to what is understood by that term in social constructionist therapy approaches. Throughout the research report I indicated the important role of this position in the helpfulness of TPM. It became clear through the narratives that when the facilitator's knowing entered the Theophostic process, the process was impeded. Closely related to this ‘not-knowing’ position, is the ethical accountability of TPM. I indicated how this position of the facilitator related to the participants' experiences of the facilitator not being judgemental and being respected for who (s)he is. In judging the authenticity of changes experienced by the recipients of TPM, I proposed a process of participatory ethics. / Practical Theology / Thesis (D.Th. (Pastoral Therapy)

As TPM warrants greater attention in the field of practical theology, this thesis is about the further development of TPM, within Pastoral Theology as well as in its practices. This research explored if more healing possibilities may emerge when TPM is epistemologically positioned in social constructionism and has drawn attention to healing possibilities that narrative practices may open up for TPM. To achieve this, a process of social construction was followed where the narratives of participants' experiences of the practices of TPM were reflected upon. The participants related how and why the practices of TPM influenced the way they narrated their lives. According to their tales the main influencing factor was an authentic encounter with God, where they experienced that He had experientially entered into a conversation with them about the way they constructed their realities. By giving His perspective on their beliefs about memories from their past, He helped them to start processes of reconstructing new preferred life stories. The importance of the role of a faith community as well as that of significant others also became evident. An important contribution of this research is the emphasis that was put on the ‘not-knowing’ position of the facilitator. This is not an authentic TPM-term, but the way the facilitator's role is described, in the TPM guidelines, is similar to what is understood by that term in social constructionist therapy approaches. Throughout the research report I indicated the important role of this position in the helpfulness of TPM. It became clear through the narratives that when the facilitator's knowing entered the Theophostic process, the process was impeded. Closely related to this ‘not-knowing’ position, is the ethical accountability of TPM. I indicated how this position of the facilitator related to the participants' experiences of the facilitator not being judgemental and being respected for who (s)he is. In judging the authenticity of changes experienced by the recipients of TPM, I proposed a process of participatory ethics. / Philosophy, Practical and Systematic Theology / Thesis (D.Th. (Pastoral Therapy)