The problem statement for this study is found in the relation between the community of believers and the service of the deacons. The aim of the study was to show the close relation between the terms koinonia and diakonia. In this Practical Theological study the method of Zerfass was used. By means of a literature search basis-theoretical principles were formulated. Through a hermeneutical interaction between the basis-theoretical principles and the meta-theoretical perspectives new practical-theoretical guidelines were established. In Chapter 2 basis-theoretical principles were formulated from Scripture and other literature. The meaning of the terms koinonia, diakonia and diakonos were traced as well as the use of the terms in the Old and New Testaments. With regard to this matter the focus was on Acts 6 as locus classicus for the institution of the office of deacon with special reference to the "Seven". The use of the terms in the church history and the church tradition is studied by way of literature studies, after which the use and application of the terms in the Reformed Churches of South Africa are discussed. In Chapter 3 the metatheoretical perspectives were compiled through study of the sociology and social welfare as ancillary subjects. The similarities were indicated. An empirical study in the Reformed Churches of South Africa showed that the terms koinonia, diakonia and the service of the deacons were undefined. In Chapter 4 some practical-theoretical guidelines were given with reference to the hermeneutical interaction between the basis-theoretical principles and the metatheoretical perspectives. The final conclusion in Chapter 5 stressed the close connection and relation between the community of believers and the service of the deacons. The relationship between believers, stems from their relationship with God. Therefore people who would earnestly like to do something for God, should be guided, equipped and involved by the deacons to serve each other. This diakonia must, in turn, serve to initiate and stimulate koinonia. In the practical implementation of this, the office of the deacon finds its niche. / Thesis (M.Th. (Pastoral))--North-West University, Potchefstroom Campus, 2005.

The problem statement for this study is found in the relation between the community of believers and the service of the deacons. The aim of the study was to show the close relation between the terms koinonia and diakonia. In this Practical Theological study the method of Zerfass was used. By means of a literature search basis-theoretical principles were formulated. Through a hermeneutical interaction between the basis-theoretical principles and the meta-theoretical perspectives new practical-theoretical guidelines were established. In Chapter 2 basis-theoretical principles were formulated from Scripture and other literature. The meaning of the terms koinonia, diakonia and diakonos were traced as well as the use of the terms in the Old and New Testaments. With regard to this matter the focus was on Acts 6 as locus classicus for the institution of the office of deacon with special reference to the "Seven". The use of the terms in the church history and the church tradition is studied by way of literature studies, after which the use and application of the terms in the Reformed Churches of South Africa are discussed. In Chapter 3 the metatheoretical perspectives were compiled through study of the sociology and social welfare as ancillary subjects. The similarities were indicated. An empirical study in the Reformed Churches of South Africa showed that the terms koinonia, diakonia and the service of the deacons were undefined. In Chapter 4 some practical-theoretical guidelines were given with reference to the hermeneutical interaction between the basis-theoretical principles and the metatheoretical perspectives. The final conclusion in Chapter 5 stressed the close connection and relation between the community of believers and the service of the deacons. The relationship between believers, stems from their relationship with God. Therefore people who would earnestly like to do something for God, should be guided, equipped and involved by the deacons to serve each other. This diakonia must, in turn, serve to initiate and stimulate koinonia. In the practical implementation of this, the office of the deacon finds its niche. / Thesis (M.Th. (Pastoral))--North-West University, Potchefstroom Campus, 2005.

The problem with which this study is concerned is whether pathogenic parental patterns which precipitate and maintain children's maladjustment can be ameliorated through family therapy. Specifically, this investigation focused on how parental attitudes and sons' perceptions of parental attitudes are altered by therapy.

Research has shown that a self-compassion meditation exercise in healthy individuals reduced negative affect, negative cognitions about the self and sympathetic arousal and also enhanced positive emotions and parasympathetic activity (Kirschner, Karl, & Kuyken, 2013). Beneficial effects of self-compassion, i.e., being kind and considerate to one’s self with the acknowledgement that pain cannot always be fixed or solved (Neff, 2003; Gilbert, 2009), for mental health and well-being have been previously demonstrated. This research tested the hypothesis that meditation can also be beneficial for individuals who survived psychological trauma and have post-traumatic stress disorder (PTSD), a disorder characterised by elevated physiological arousal and negative post-traumatic cognitions about the self. This study used self-report and physiological measures such as Heart-Rate (HR), Heart-Rate Variability (HRV), and Skin Conductance Level (SCL) in a trauma-exposed sample (N =56) with and without PTSD. It was revealed that both groups show significant meditation-induced reductions in state self-criticism and sympathetic arousal (HR, SCL). However, the study only found the expected pattern of significantly elevated state self-compassion and parasympathetic activation (HRV) induced by a self-compassion meditation in the non-PTSD group. This suggests that, interpreting these findings within Gilbert’s three affect regulatory systems, a single self-compassion meditation was sufficient to reduce threat in all trauma survivors and to activate the safety system in the non-PTSD group but not to initiate safety and connectedness in PTSD patients.

In recent years, kindness-based meditation practices, including loving-kindness meditation (LKM), have gained empirical support for decreasing depression and anxiety symptoms. LKM is defined as the intentional transmission of unselfish kindness toward all beings. It is practiced by contemplating an object of meditation (e.g., self, difficult person) and offering goodwill by silently repeating phrases (e.g., “May you be happy”). Given LKM’s focus on cultivating positive emotional states, researchers have hypothesized that LKM may work by increasing positive affect (PA), promoting cognitive and behavioral flexibility, and reducing negative affect (NA). This study was the first to employ a multiple baseline, single-case design to evaluate the acceptability and clinical efficacy of a brief, individual LKM intervention for individuals (N = 9) with unipolar depressive disorders, social anxiety disorder, or generalized anxiety disorder and low PA. Participants were randomized to a 2-, 4-, or 6-week baseline and completed weekly assessments during baseline, 7 weeks of treatment, and at 1-, 2- and 4-week follow-up. LKM was hypothesized to be acceptable and effective for reducing depression and anxiety symptoms and increasing PA. Secondary hypotheses were that (1) improvements in PA would precede disorder symptom improvement and (2) LKM would lead to improvements in other treatment variables (e.g., NA, anger, mindfulness, affective regulation styles, quality of life, etc.) Results revealed that the study intervention had good feasibility and acceptability. Per visual inspection, LKM led to improvements in principal disorder symptoms for four participants during treatment and five participants at follow-up (three of whom showed clinically reliable change). Contrary to study hypotheses, only one participant demonstrated reliable improvements in PA during treatment. For this participant, increases in PA occurred simultaneously with reductions in depression. Across participants, LKM exerted moderate to large effects on disorder severity, depression and anxiety symptoms, quality of life, mindful nonreactivity, and tolerating affective style. Overall, individuals with principal unipolar depressive disorders showed the strongest response to the study intervention. In summary, this study provided preliminary evidence for the effectiveness of brief, individual LKM for reducing depression and anxiety in a transdiagnostic outpatient sample with low positive affect.

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Submitted by admin tede (tede@pucgoias.edu.br) on 2018-01-17T11:11:02Z No. of bitstreams: 1 Tereza Claudia Camapum Carvalho de Freitas.pdf: 38892234 bytes, checksum: 763a5abcece8fff3b979ddcbbdf8eb24 (MD5) / Made available in DSpace on 2018-01-17T11:11:02Z (GMT). No. of bitstreams: 1 Tereza Claudia Camapum Carvalho de Freitas.pdf: 38892234 bytes, checksum: 763a5abcece8fff3b979ddcbbdf8eb24 (MD5) Previous issue date: 2011-09-23 / Oriental philosophy and psychology have influenced the practices and research in positive and clinical psychology. Mindfulness was found to reduce stress and chronic pain (Mindfulness Based Stress Reduction - MBSR); reduce panic and anxiety (MBSR and Acceptance and Commitment Therapy – ACT), help in the treatment of borderline patients (Dialectical Behavior Therapy - DBT) and in the prevention of depressive relapse (Mindfulness Based Cognitive Therapy - MBCT) amongst other clinical applications. In positive psychology, studies were done on the hypothesis that promotion of positive emotions as love, contentment and compassion using Loving-Kindness-Meditation (LKM) during various months. LKM was found to promote positive emotions that help broaden coping and build resilience in participants. Both mindfulness and LKM involve full attention to the present moment without judging. The intention of this literature research was to construct a theoretical study on: 1 The concept of mindfulness meditation, emphasizing its beneficial effects on meditators; 2 Clinical interventions based on the concept of mindfulness; 3 The concept of LKM and how it can evoke and reinforce positive emotions as an instrument in positive psychology; 4 Clarify how mindfulness and meditation can promote coping and mental health. Finally, based on the analysis of the existing literature, the present study suggests that a broad range of processes is involved in the benefits of meditiation, including increased self conscience; acceptance of experiences, increased positive emotions and the broadening of psychological resources. / A filosofia e psicologia orientais têm influenciado as práticas e os estudos no ocidente nas áreas da psicologia clínica e psicologia positiva. Várias pesquisas demonstram resultados positivos na clínica em relação à redução do estresse e dores crônicas (Mindfulness Based Stress Redution - MBSR); na redução da ansiedade e pânico (Mindfulness Based Stress Redution - MBSR e Acceptance e Commetimet Therapy - ACT). No tratamento de pacientes borderlines (Dialectical Behavior Therapy - DBT) e na prevenção de recaídas na depressão (Mindfulness-Based Cognitive Therapy - MBCT) entre outros. Na psicologia positiva, pesquisas foram realizadas com a hipótese de que seria possível promover emoções positivas seletivas como amor, contentamento e compaixão ao longo de meses utilizando-se Loving- Kindness Meditation (LKM). Esta técnica de meditação demonstrou ser capaz de evocar e incrementar emoções positivas que ajudam a ampliar estratégias de coping. Todavia, Loving- Kindness Meditation se aproxima do conceito de mindfulness quando é considerada uma técnica de atenção plena no momento presente, sem julgamento, mesmo que exista a intencionalidade de evocar pensamentos e emoções pré-determinadas. Com esta pesquisa bibliográfica buscou-se realizar um estudo teórico sobre : 1. O conceito da meditação mindfulness ressaltando os seus efeitos benéficos nos meditantes; 2. Intervenções clínicas baseadas no conceito de mindfulness; 3. O conceito da meditação Loving-Kindness Meditation e como esta é capaz de evocar e reforçar emoções positivas e por isso ser utilizada como ferramenta na psicologia positiva; 4. Elucidar como pode ampliar o coping e promover saúde mental. Em conclusão, a partir da análise da literatura existente, este estudo teórico sugere que um leque de processos está envolvido nos benefícios da meditação, incluindo maior consciência de si, aceitação das experiências, geração de emoções positivas e ampliação de recursos psicológicos.

Made available in DSpace on 2016-07-27T14:22:18Z (GMT). No. of bitstreams: 1 Tereza Claudia Camapum Carvalho de Freitas.pdf: 38892234 bytes, checksum: 763a5abcece8fff3b979ddcbbdf8eb24 (MD5) Previous issue date: 2011-09-23 / Oriental philosophy and psychology have influenced the practices and research in positive and clinical psychology. Mindfulness was found to reduce stress and chronic pain (Mindfulness Based Stress Reduction - MBSR); reduce panic and anxiety (MBSR and Acceptance and Commitment Therapy ACT), help in the treatment of borderline patients (Dialectical Behavior Therapy - DBT) and in the prevention of depressive relapse (Mindfulness Based Cognitive Therapy - MBCT) amongst other clinical applications. In positive psychology, studies were done on the hypothesis that promotion of positive emotions as love, contentment and compassion using Loving-Kindness-Meditation (LKM) during various months. LKM was found to promote positive emotions that help broaden coping and build resilience in participants. Both mindfulness and LKM involve full attention to the present moment without judging. The intention of this literature research was to construct a theoretical study on: 1 The concept of mindfulness meditation, emphasizing its beneficial effects on meditators; 2 Clinical interventions based on the concept of mindfulness; 3 The concept of LKM and how it can evoke and reinforce positive emotions as an instrument in positive psychology; 4 Clarify how mindfulness and meditation can promote coping and mental health. Finally, based on the analysis of the existing literature, the present study suggests that a broad range of processes is involved in the benefits of meditiation, including increased self conscience; acceptance of experiences, increased positive emotions and the broadening of psychological resources. / A filosofia e psicologia orientais têm influenciado as práticas e os estudos no ocidente nas áreas da psicologia clínica e psicologia positiva. Várias pesquisas demonstram resultados positivos na clínica em relação à redução do estresse e dores crônicas (Mindfulness Based Stress Redution - MBSR); na redução da ansiedade e pânico (Mindfulness Based Stress Redution - MBSR e Acceptance e Commetimet Therapy - ACT). No tratamento de pacientes borderlines (Dialectical Behavior Therapy - DBT) e na prevenção de recaídas na depressão (Mindfulness-Based Cognitive Therapy - MBCT) entre outros. Na psicologia positiva, pesquisas foram realizadas com a hipótese de que seria possível promover emoções positivas seletivas como amor, contentamento e compaixão ao longo de meses utilizando-se Loving- Kindness Meditation (LKM). Esta técnica de meditação demonstrou ser capaz de evocar e incrementar emoções positivas que ajudam a ampliar estratégias de coping. Todavia, Loving- Kindness Meditation se aproxima do conceito de mindfulness quando é considerada uma técnica de atenção plena no momento presente, sem julgamento, mesmo que exista a intencionalidade de evocar pensamentos e emoções pré-determinadas. Com esta pesquisa bibliográfica buscou-se realizar um estudo teórico sobre : 1. O conceito da meditação mindfulness ressaltando os seus efeitos benéficos nos meditantes; 2. Intervenções clínicas baseadas no conceito de mindfulness; 3. O conceito da meditação Loving-Kindness Meditation e como esta é capaz de evocar e reforçar emoções positivas e por isso ser utilizada como ferramenta na psicologia positiva; 4. Elucidar como pode ampliar o coping e promover saúde mental. Em conclusão, a partir da análise da literatura existente, este estudo teórico sugere que um leque de processos está envolvido nos benefícios da meditação, incluindo maior consciência de si, aceitação das experiências, geração de emoções positivas e ampliação de recursos psicológicos.

Loving-kindness meditation (LKM) has the potential to improve intrapersonal and interpersonal functioning. This unique quality of LKM makes it a desirable candidate for buffering the stress of being social evaluated or socially excluded. Using the Trier Social Stress Test and the Cyberball social exclusion paradigm, the present study investigated the effectiveness of a brief LKM session in buffering against social evaluative and social exclusion stress. Three specific questions were addressed: In what domains can LKM exert positive effects? For whom does it work? And, how does it work? One hundred and thirteen participants (N = 113, 49 men) were randomly assigned to either a 10-minute LKM session or a 10-minute visualization control session. Findings showed that even just 10 minutes of LKM had an immediate relaxing effect as evidenced by increased respiratory sinus arrhythmia (RSA), an index of parasympathetic cardiac control, and decreased respiration rate. In addition, the brief LKM intervention led to greater implicit positivity towards the self relative to the control intervention (p = .052). The brief LKM intervention also protected against some of the negative physiological and psychological effects of social stress. The majority of these effects are moderated by trait social anxiety and pre-meditation mood states (or pre-meditation mood state alone). Contrary to expectation, trait social anxiety alone did not moderate any of the LKM effects. Importantly, receiving a brief session of LKM while not being in a positive mood or being in a negative mood led to iatrogenic physiological and psychological effects. Providing an explanation for one of LKM's effects, findings showed that change in RSA during LKM fully mediated the LKM Intervention x Positive Affect interaction effect on change in post-social-stress RSA. In conclusion, findings of the present study have extended our understanding of LKM and have specific implications for future research and practice.

No cenário atual, as transformações sócio-culturais e tecnológicas vêm ampliando as fronteiras culturais entre as nações, acentuando a individualidade e redefinindo práticas afetivas. Assistimos a pulverização dos ideais de verdade, a desagregação das estruturas tradicionais de normatização, o excesso de liberdade, o hiper-consumismo, a valorização do novo e do hedonismo. Na aparente efemeridade das relações afetivas, buscamos compreender que significados homens e mulheres atribuem a vivencia da infidelidade amorosa da(do) parceira(o) e como re-significam suas relações amorosas após estes(estas) lhes terem sido infiéis. Entrevistamos 05 mulheres casadas pela Lei Civil e Igreja Católica, sendo que uma delas se separou após a infidelidade do parceiro e depois se reconciliou com ele; 04 homens, sendo que um deles se casou pela Lei Civil e Igreja Católica e se separou após a infidelidade da parceira; outro se uniu pelo contrato de conjunção marital e se separou após a infidelidade da parceira; e os outros dois, solteiros, se separaram das namoradas após a infidelidade delas. Utilizamos o método fenomenológico descritivo proposto por Rezende (1990) e obtivemos as descrições dos(das) colaboradores(as) mediante a questão: Fale a respeito da sua relação afetiva e sexual no decorrer do seu casamento (namoro) e, em especial, após seu (sua) marido (esposa/namorada) lhe ter sido infiel. Submetemo-as aos momentos da análise propostos por Giorgi (1978) e Bruns (2003) e situamos o fenômeno em sua temporalidade e construção sócio-histórica, bem como realizamos sua compreensão psicológica à luz do referencial psicanalítico. Ao analisarmos as descrições compreendemos que, embora vivenciamos no campo familiar, a transgressão de regras, a ruptura de modelos e a pluralização de formas de se relacionar, presenciamos a persistência de elementos tradicionais coexistindo com os comportamentos contemporâneos, como o ideal de amor romântico que imprime as idealizações de felicidade nas parcerias. Percebemos que os desencantos vivenciados por homens e mulheres exprimem a quebra da idealidade frente à figura amada e se manifestam também, nas insatisfações sexuais. A dor psíquica desencadeada pela vivência da infidelidade do(a) parceiro(a) expressa a comoção pulsional ou autopercepção do eu sobre o tumulto interno desencadeado pela perda ou ruptura da imagem que o parceiro traído tem de quem lhe foi infiel e, ao mesmo tempo, pela ruptura de sua própria imagem, que gera confusão mental e dúvidas sobre a própria identidade e sanidade mental. A irrepresentabilidade da dor psíquica pelo eu é expressa tanto pela marca da subtaneidade da descoberta da infidelidade do(a) parceiro(a), quanto pela negação da realidade. A manifestação exterior de sintomas são refletidos em dores psicogênicas e revelam sentimentos como culpa, menos-valia, impotência, insegurança, mágoa, ressentimento, solidão, abandono, rejeição, falta de apoio familiar e social e falta de perspectiva futura, bem como a projeção da dor psíquica no(a) parceiro(a). Os valores, as regras e os mitos que regem um grupo familiar são transmitidos de pais para filhos e há uma relação entre a preocupação com os filhos e o desejo de separar-se do(da) parceiro(a). A dramática ligação entre ciúme e violência compõe o cenário das relações infiéis. Contudo, as re-significações existenciais frente à vivencia da infidelidade podem percorrer territórios psíquicos que se dirigem para duas instâncias, a reconstrução e/ou dissolução do relacionamento amoroso, na busca de vivencias prazerosas; o aprisionamento da dor que encerra o eu em um dilaceramento sem fim, preso a uma antiga imagem não re-significada do eleito amado. / In the current scenery, socio-cultural and technological changes have been increasing cultural borders among the nations, accentuating individuality and redefinig affective practicals. We have watched the pulverization of the ideals of truth, the disaggregation of the traditional structures of normatization, the excess of freedom, the hiper-consumerism, the valorization of the new and of the hedonism. In the apparent efemerity of affective relationships, we attempt to understand which meanings men and women attribute to the existence of love infidelity of male or female partners and how they resignify their relationships after their partners´ infidelity. We interviewed 05 women, married in the Civil Law and Catholic Church; one of them separated after the partner\'s infidelity and later reconciled to him; 04 men; one of them got married in the Civil Law and Catholic Church and separated after the partner\'s infidelity; another one joined in the contract of marital conjunction and separated after the partner\'s infidelity; and the other two single men, separated after their girlfriends´ infidelity. We used the descriptive phenomenologic method proposed by Rezende (1990) and we obtained the descriptions by asking: \"Talk about sex and love during your relationships an especially after your partners´ infidelity. We made our analysis according to Giorgi (1978) and Bruns (2003) and we placed the phenomenon in its temporality and socio-historical construction and also accomplished its psychological understanding according to phyco analysis. To analyze the descriptions we understood that although we live in the familial field, the transgression of rules, the rupture of models and the pluralization relationships, we witness the persistence of traditional elements coexisting with contemporary behaviors, such as the ideal of romantic love in the idealization of happiness in the relationships. We noticed that disapointments experienced by men and women express the break of the ideal love and also appear in their sexual dissatisfactions. Psycic pain revealed by the existence of the partners´ infidelity expresses the pulsional commotion or autoperception of the internal tumult resulting from the the loss or rupture of the image that the betrayed partner has of the unfaithful one, and at the same time, from the rupture of his/ her own image, which generates mental confusion and doubts about their own identity and mental sanity. The irrepresentability of the psychic pain is expressed in the discovery of partners´ infidelity as well as in the denial of reality. The external manifestation of symptoms is reflected in the psycogenic pain which reveal feelings such as blame, low self-confidence, impotence, insecurity, sorrow, resentment, solitude, abandonment, rejection, lack of family and social support and lack of future perspective, as well as the projection of the psychic pain to the partners. The values, the rules and the myths that govern a family group are transmitted from r parents to children and there is a relation between the concern with the children and the desire of separation. The dramatic connection between jealousy and violence composes the scenery of unfaithful relationships. However, the existential re-significances in the experience of infidelity can go through psychic territories that lead to two instances, the reconstruction and/ or breakup of the love relationship, in the search of pleasure; the imprisonment of pain that leads to endless suffering due to the non re-signified image of the partner.