This study investigated marital therapists' preparation for and attitudes toward providing financial counseling. A questionnaire was sent to a systematic, Nth interval, random sample of American Association for Marriage and Family Therapy clinical members and approved supervisors. Twenty-nine of the fifty approved supervisors- and one hundred twenty-four of the two hundred ninety-seven clinical members responded. overall response rate was 44 percent. The respondents were highly educated and experienced therapists. On average, one-third of the respondents' clients report financial conflicts. Although few respondents had any formal training in financial areas, most (78 percent) perform financial counseling. Fifty-seven percent reported they had sufficient training and expertise to provide financial counseling. It appeared that many provide financial counseling to clients despite doubts of their expertise in this area. Most respondents were personally interested in obtaining training in financial counseling. Most reported that marital therapists should provide financial counseling and saw a need for training prospective marital therapists in financial counseling. / Master of Science

麥家輝. / "二零零四年六月". / 論文(神(道)學碩士)--香港中文大學, 2004. / 參考文獻 (leaves 54-58) / "Er ling ling si nian liu yue". / Abstracts in Chinese and English. / Mai Jiahui. / Lun wen (shen (dao) xue shuo shi)--Xianggang Zhong wen da xue, 2004. / Can kao wen xian (leaves 54-58) / Chapter 第一章 --- 導言 --- p.(1-9) / Chapter 一、 --- 一切從觀察開始 --- p.（1-3) / Chapter 二、 --- 一切從敎會開始 --- p.（3-4) / Chapter 三、 --- 研究進路、旨趣及論題 --- p.（4-5 ) / Chapter 四、 --- 研究方法：一個質性的研究 --- p.（5-8) / Chapter 4.1 --- 香港平安福音堂相關文獻 --- p.（7) / Chapter 4.2 --- 對牧者作深入個人訪問 --- p.（7-8) / Chapter 五、 --- 研究的最終目標 --- p.（8-9) / Chapter 六、 --- 研究所面對的限制 --- p.（9) / Chapter 第二章 --- 建構理論架構 --- p.（10-23 ) / Chapter 一、 --- 婦女神學的理論建構 --- p.（10-14) / Chapter 1.1 --- 婦女神學的多元性 --- p.（11-13) / Chapter 1.2 --- 婦女神學對性別意識的貢獻 --- p.（13-14) / Chapter 二、 --- 香港平安福音堂的牧養觀 --- p.（14-19) / Chapter 2.1 --- 香港平安福音堂初建立的簡史 --- p.（15-17) / Chapter 2.2 --- 香港平安福音堂的牧養觀 --- p.（17-19) / Chapter 三、 --- 敎會婚前輔導的兩性角色 --- p.（20-22) / Chapter 四、 --- 小結 --- p.（22-23 ) / Chapter 第三章 --- 研究資料分析 --- p.（24-33) / Chapter 一、 --- 香港平安福音堂相關文獻結果分析 --- p.（24-29) / Chapter 1.1 --- 平安月報及年報 --- p.（24-28) / Chapter 1.2 --- 情之旅 --- p.（28-29) / Chapter 二、 --- 對牧者深入訪問結果分析 --- p.（29-32) / Chapter 三、 --- 综合分析結果 --- p.（32-33 ) / Chapter 第四章 --- 對香港平安福音堂婚前輔導兩性角色的牧養觀作出具體建議 --- p.（34-36) / Chapter 一、 --- 加強敎會内對弟兄的牧養事工 --- p.（34-35) / Chapter 二、 --- 對敎會内姊妹的角色作出深入探討 --- p.（35-36) / Chapter 第五章 --- 總結 --- p.（37) / 附件一：平安月報、年報首頁主題文章 --- p.（38-49) / 附件二：深順長元荔區平安福音堂《情之旅》主題内容及出版日期 --- p.（50-51) / 附件三：半結構式深入訪問題目 --- p.（52) / 附件四：受訪者個人資料及訪問基本資料# --- p.(53) / 參考書目 --- p.(54-58) / #所有訪問內容已存放在數碼光碟內，並隨論文附上。

Thesis (M.S.W.)--University of Hong Kong, 1992.

Text in Afrikaans, abstract in Afrikaans and English / Hierdie proefskrif het ontstaan uit die behoefte aan 'n bruikbare huweliksvoorbereidingsprograrn wat op 'n teologiese praktykteorie gebaseer is. Die proefskrif word in die praktiese teologie gedoen waar die interaksie tussen teorie en praktyk met verwysing na die huwelik bestudeer is. Hieruit is 'n teologiese praktykteorie vir huweliksvoorbereiding opgestel. In die definiering van 'n program vir huweliksvoorbereiding moet die vraag gevra word waarvoor die paartjie voorberei moet word. 'n Ander wyse om die vraag te stel, is bloot dit: Wat is 'n huwelik? Die probleem is dat daar nie huweliksvoorbereidingsprogramme bestaan met 'n teologiese basis wat gebruik kan word in die voorbereiding van paartjies vir hul huwelik nie. Daar is heelwat programme wat met verskillende vraelyste en formules byvoorbeeld kommunikasie kan verbeter; maar daar is nie programme wat geformuleer is vanuit 'n teologie van die huwelik nie. 'n Definisie vir die huwelik is saamgestel uit die beoordeling van bestaande definisies en die analisering van huweliksmodelle en -vorms. Daarna is 'n definisie vir huweliksvoorbereiding geformuleer. Hierdie definisie is saamgestel uit 'n literatuurstudie en evaluering van bestaande definisies en omskrywings en 'n beoordeling van die geskiedenis van huweliksvoorbereiding in die Nederduitse Gereformeerde Kerk. Die definisie vir huweliksvoorbereiding word in hoofstukke 4 en 5 verduidelik en in hoofstuk 6 word 'n teologiese praktykteorie geformuleer. In hoofstuk 7 word praktiese riglyne vir die implementering van die program gegee. In die definisie word die noodsaaklikheid van interaktiewe kommunikasie tussen pastor en paartjie verduidelik en die betrokkenheid van die pastor, die gemeente en die kerk by die aanbieding van huweliksvoorbereidingsprograrnme word beklemtoon. Verder plaas die definisie die huwelik binne vier teologiese konsepte, naamlik roeping (die paartjie moet geroepe wees om die ouerhuis te verlaat om in die huweliksverhouding bevestig te word); verbond (die begin van 'n nuwe verhouding); sakrament (die huwelik wat as kerk in die kleine moet funksioneer); en liefdesgemeenskap (die stimulering van die inherente groeipotensiaal van die paartjie). / This thesis originated from the need for a pragmatic pre-marital counselling program based on a theological theory of practice. The research was done in practical theology where the interaction between theological theory and praxis with regard to marital life was studied. Out of this work a theological theory of practice for pre-marital counselling and enrichment was formulated. In defining a program for pre-marital counselling the question is "What to prepare the couple for?'' In other words, the question "What is a marriage?" arises. The problem is that no premarital counselling program based on a sound theological theory of practice (theology of marriage) currently exists that can be used as a program to prepare couples for their marriage. A definition of marriage was compiled from existing definitions and formulations which were analyzed and evaluated in terms of models and forms of marriage. Thereafter a defintion for pre-marital counseling was developed. This defintion was compiled from a study of literature; an evaluating of existing definitions and formulations; and the history of pre-marital counselling in the Dutch Reformed Church. This definition is explained in chapter 4 and 5 in chapter 6 a theological theory of practice is formulated. In chapter 7 a program is presented with practical guidelines for implementation. In the definition the necessity of interaction between pastor and couple is explained as well as the need for the pastor, congregation and the church to participate in adininistering counselling programs. Finally, the definition places marriage in four theological concepts namely, vocation (the calling to leave home and enter a marrital relationship); covenant (commencing a new relationship); sacrament (the marriage as church personified); and community (stimulating the growth potential of the couple). / Philosophy, Practical and Systematic Theology / Th. D. (Praktiese Teologie)

Afrikaans text / Suid-Afrika se samelewingstrukture beleef tans 'n grootskaalse morele aanslag wat manifesteer in verskeie patologiese verskynsels waarvan gebrekkige huweliksverhoudings een van die belangrikste vorm. Verwestersing word deur die literatuurbevindinge van die onderhawige studie uitgesonder as die enkele grootste oorsaak van disfunksionele huweliksverhoudings in swart geledere. Die Westerse kultuur het 'n uiteenlopende impak op swart mans en vrouens. Die vrou bevind haar as gevolg van verwestersing in In baie gunstiger posisiel terwyl die man vanwee verwestersing baie in terme van status en gesag prysgee. Dit is gevolglik verstaanbaar dat hy in In groot mate waarde bly heg aan die tradisionele kultuur wat hom bevoordeel het. Hierdie spanning tussen tradisionele en Westerse gebruike het tot gevolg dat man en vrou die huwelik met verskillende verwagtings betree. In terme van die fokus van die onderhawige studie het die vraag ontstaan of die swart persoon wat formele opleiding ondergaan in dieselfde mate die dilemma van kulturele verskeurdheid ondervind soos wat in tersaaklike literatuur voorgehou word. Hierdie studie handel spesifiek oor die invloed van Westerse en tradisionele inhoude op die huweliksverwagtings van die formeel opgeleide swart laat­ adolessent. By wyse van In empiriese ondersoek, aangevul deur literatuurgegewens, is bepaal in watter mate voorgenoemde diskrepansie by die formeel opgeleide swart laat-adolessent voorkom. Die volgende geld as die belangrikste bevindinge aangaande hierdie groep: • Hulle beskou hulself deurgaans as verwesters. • Die voltallige nukleere gesin word as die ideale gesinsvorm beskou. • Hulle is deurgaans begerig dat die ilobolotransaksie deel van die huweliksluiting vorm. • Die meerderheid verwerp die opsie om kinderloos in die huwelik te bly. • In hul verwagtings word 'n hoe prioriteit geplaas op kenmerke van die Westerse huwelik, naamlik + kommunikasie, + probleme wat onderling deur huweliksmaats bespreek word, + emosionele ondersteuning, + gelykheid en vennootskap in die huwelik, en + getrouheid in die huwelik. • Albei geslagte is genee om 'n huweliksvoorbereidingprogram byte woon. • Spesifieke potensiele huweliksprobleemareas het te make met + fisiese aanranding, + alkoholmisbruik, en + buite-egtelike verhoudings. Die stand van sake impliseer dat die formeel opgeleide swart laat-adolessent 'n eiesoortige huweliksvoorbereidingsprogram benodig wat hom/haar vir Westerse huwelikseise toerus, maar wat ook voorsiening maak vir tradisionele insprake wat steeds 'n appel tot hom/haar rig. / Societal structures in South Africa are currently experiencing a large-scale moral onslaught that is manifested in a variety of pathological phenomena - deficient marital relationships constitute one of the most important of these. Westernisation is singled out by the literature findings in this study as being the single most important cause of dysfunctional marital relationships among blacks. The Western culture has a quite dissimilar impact on black men and black women. Westernisation leads to the woman finding herself in a much more favourable position, while it demands from the black man an enormous sacrifice in terms of status and authority. He, understandably, remains to a large degree attached to the traditional culture that used to favour him. This tension between traditional and Western custom leads to men and women approaching marriage with divergent expectations. In terms of the focus of this study, the question arises as to whether the black person who has been formally trained experiences the dilemma of being culturally torn apart to the same extent as has emerged from the relevant literature on the subject. The present study deals specifically with the effect of Western and traditional contents on the marriage expectations of the formally trained black late adolescent. An empirical investigation, supplemented by data from the literature, has been used to determine the extent to which the already mentioned discrepancy occurs among formally trained black late adolescents. The following are the most important findings with regard to this group: • They generally consider themselves as being westernised. • The complete nuclear family is regarded as the ideal type of family. • They are generally keen to have the ilobolo transaction form part of the marriage contract. • The majority rejects the option of remaining childless in marriage. • In their expectations a high priority is given to the characteristics of the Western-type marriage, i.e. + communication, + problems being mutually discussed by marriage partners, + emotional support, + equality and partnership in marriage, and + faithfulness to the marriage partner. • Specific potential matrimonial problem areas concern + physical assault, + alcohol abuse, and + extramarital relationships. This state of affairs implies that the formally trained black late adolescent needs a unique marriage preparation programme that would equip him/her for the demands of a Western-type marriage, but that would also make provision for traditional demands that are still appealing to him/her. / Psychology of Education / D. Ed. (Sielkundige Opvoedkunde)

published_or_final_version / Social Work / Master / Master of Social Work

published_or_final_version / Social Work / Master / Master of Social Work

published_or_final_version / Social Work / Master / Master of Social Work

published_or_final_version / Social Work / Master / Master of Social Sciences

A major concern many counselor trainees face when preparing to see their first couple-client is that of confidence because they have had little to no experience in interacting in a professional capacity with couples. Many beginning counselors experience anxiety, which can inhibit their effectiveness with clients (Scanlon & Baille, 1994). Introducing counselor trainees to a relatively non-threatening interaction with couples might reduce the initial anxiety that characterizes the neophyte counselor venturing into new clinical territory. The interaction may also enhance feelings of warmth and closeness of the couples. John Gottman's Oral History Interview (Gottman, 1999) was the protocol used in the interaction between trainee and couple. An instrument developed for this study to measure couple counseling confidence, the State Trait Anxiety Inventory (Spielberger, 1983), and the Personal Assessment of Intimacy in Relationships (Schaefer & Olson, 1981) were used to assess levels of counselor confidence, counselor anxiety, and couple intimacy, respectively. The confidence instrument and State-Trait Anxiety Inventory were administered to 37 students who were enrolled in four graduate level introductory couple counseling classes and who interviewed couples, as well as to 34 counselor-trainees who were enrolled in five graduate level counseling courses other than couple counseling and who did not interview couples. Analyses of the quantitative data revealed no statistically significant differences in confidence between trainees who interviewed a couple and trainees who did not interview a couple. Analyses of qualitative data suggested there were differences. The Personal Assessment of Intimacy in Relationships was administered to 67 individual couple participants who were interviewed by counselor trainees, and 35 individual couple participants who were not interviewed by counselor-trainees. Analyses of the quantitative data revealed no statistically significant differences in couples who participated in the Oral History Interview and those who did not. Analyses of qualitative data suggested there were differences. Regarding both counselor confidence and couple intimacy, future research using a larger sample size and more refined quantitative methods appears warranted.