The researcher proposes guidelines in a model for pastoral counselling through the use of play with children. There is a new awareness of the place of the child in the church. The researcher has done pioneering work through the study in this area. An approach to the healing effects through play has been investigated with the direction of the Osmer model for practical theology.An Empirical study using the “mixed research method” was conducted and all results recorded. The appearances of child play and cultural practices surrounding the child in the Mediterranian world were examined. Jesus Christ’s approach, how He received the children and spoke out over them was investigated. The narratives, metaphors (parables) and projections of Scripture are of value. Play therapy developed from every physchological viewpoint and the researcher summarised major schools of psychology and showed the development of play therapy. The use of play therapy, resources and theories were discussed. A child first starts abstract reasoning at the age of eleven years, and until then their words are toys and language play. The researcher addresses issues of child theology. The history and background of pastoral counseling as a subdivision in practical theology was addressed. Incidences of pastoral moments occur naturally during the time of play. Prayer is an integral part of the planning and interpretation of events in the play room. Questions from the child about God, Jesus Christ, and the Holy Spirit are treated honestly and Scripturally. The counselor needs to be sensitve to the child’s search for God and to transfer Scriptural truth to the child. Human- and Scriptural views of the reformatory tradition is included in the appendix. / PhD (Pastoral studies), North-West University, Potchefstroom Campus, 2014

The researcher proposes guidelines in a model for pastoral counselling through the use of play with children. There is a new awareness of the place of the child in the church. The researcher has done pioneering work through the study in this area. An approach to the healing effects through play has been investigated with the direction of the Osmer model for practical theology.An Empirical study using the “mixed research method” was conducted and all results recorded. The appearances of child play and cultural practices surrounding the child in the Mediterranian world were examined. Jesus Christ’s approach, how He received the children and spoke out over them was investigated. The narratives, metaphors (parables) and projections of Scripture are of value. Play therapy developed from every physchological viewpoint and the researcher summarised major schools of psychology and showed the development of play therapy. The use of play therapy, resources and theories were discussed. A child first starts abstract reasoning at the age of eleven years, and until then their words are toys and language play. The researcher addresses issues of child theology. The history and background of pastoral counseling as a subdivision in practical theology was addressed. Incidences of pastoral moments occur naturally during the time of play. Prayer is an integral part of the planning and interpretation of events in the play room. Questions from the child about God, Jesus Christ, and the Holy Spirit are treated honestly and Scripturally. The counselor needs to be sensitve to the child’s search for God and to transfer Scriptural truth to the child. Human- and Scriptural views of the reformatory tradition is included in the appendix. / PhD (Pastoral studies), North-West University, Potchefstroom Campus, 2014

Research has confirmed that many women are dissatisfied with their bodies. Seen from a pastoral perspective, this study examines the women that are dissatisfied with their bodies. An empirical qualitative study was done to evaluate the spiritual women’s thoughts, feelings, causes and effects regarding their bodies. A comprehensive literature study was done to verify the results already found. Social science and theological literature were used to determine the ethology of bodily dissatisfaction, which confirmed that it is multifactorial. A variety of therapeutic aids were studied. Cognitive behavioural therapy appears to be the most effective for the women that are dissatisfied with their bodies. The eight cognitive behavioural steps indicated by Cash were thoroughly explored and the value thereof was confirmed. The therapeutic aids found by means of the study were furthermore researched and confirmed by the Word of God and theological literature. Every woman is an individual with an individual body image and must be approached as an individual holistic being. The six dimensions of Clinebell’s holistic-liberation growth model are important for the woman’s healing process, as well as maintaining a balanced, healthy life. The implications of the research include the six dimensions of Clinebell’s holisticliberation growth model, incorporated in a pastoral counselling method to assist the woman with her healing process. Her relationship with God and positive God-centred thinking patterns ought to be of vital importance to her. By integrating the eight steps of Cash’s cognitive behavioural therapy and the six dimensions of Clinebell’s holistic-liberation growth model, the researcher was able to develop a pragmatic diagram for the woman and therapist as a possible aid in her healing process. The researcher followed the four tasks of practical theology as theoretical framework, as explained by Osmer: · Descriptive-empirical Task – “What is going on?” · Interpretive Task – “Why is this going on?” · Normative Task – “What ought to be going on?” · Pragmatic Task – “How might we respond?” / PhD (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

Research has confirmed that many women are dissatisfied with their bodies. Seen from a pastoral perspective, this study examines the women that are dissatisfied with their bodies. An empirical qualitative study was done to evaluate the spiritual women’s thoughts, feelings, causes and effects regarding their bodies. A comprehensive literature study was done to verify the results already found. Social science and theological literature were used to determine the ethology of bodily dissatisfaction, which confirmed that it is multifactorial. A variety of therapeutic aids were studied. Cognitive behavioural therapy appears to be the most effective for the women that are dissatisfied with their bodies. The eight cognitive behavioural steps indicated by Cash were thoroughly explored and the value thereof was confirmed. The therapeutic aids found by means of the study were furthermore researched and confirmed by the Word of God and theological literature. Every woman is an individual with an individual body image and must be approached as an individual holistic being. The six dimensions of Clinebell’s holistic-liberation growth model are important for the woman’s healing process, as well as maintaining a balanced, healthy life. The implications of the research include the six dimensions of Clinebell’s holisticliberation growth model, incorporated in a pastoral counselling method to assist the woman with her healing process. Her relationship with God and positive God-centred thinking patterns ought to be of vital importance to her. By integrating the eight steps of Cash’s cognitive behavioural therapy and the six dimensions of Clinebell’s holistic-liberation growth model, the researcher was able to develop a pragmatic diagram for the woman and therapist as a possible aid in her healing process. The researcher followed the four tasks of practical theology as theoretical framework, as explained by Osmer: · Descriptive-empirical Task – “What is going on?” · Interpretive Task – “Why is this going on?” · Normative Task – “What ought to be going on?” · Pragmatic Task – “How might we respond?” / PhD (Pastoral Studies), North-West University, Potchefstroom Campus, 2014

Hierdie studie fokus op hoe persone wat van dwelms afhanklik is of was, hulle identiteit sien. Daar is ’n bekende diskoers wat sê: “Een keer ’n verslaafde, altyd ’n verslaafde.” Hierdie diskoers impliseer dat afhanklikheid deel van ’n persoon se identiteit word. In my studie poog ek om hierdie diskoers te dekonstrueer. Die AA (Alkoholiste Anoniem) se twaalf-stap-program word bestudeer. In hulle eerste stap word daar van persone wat van ’n chemiese stof afhanklik is, verwag om te erken dat hy/sy ’n afhanklike is. Hierdie erkenning van die AA se eerste stap, het ’n direkte invloed op persone wat van dwelms afhanklik is of was. Saam met die medenavorsers, word daar gepoog om ’n alternatiewe manier te vind om na afhanklikheid en identiteit te kyk. Hiermee saam speel die Christendom en ’n persoon se Godsbegrip ’n groot rol. Die Christendom het verskillende sieninge oor afhanklikheid en sonde. Hierdie studie poog nie om die sondebegrip van die Nuwe Testament te bestudeer nie, aangesien hierdie nie ’n Nuwe-Testamentiese studie is nie. Hoe God en die medenavorsers sonde verstaan, speel ’n rol in die begrip van hulle identiteit. Die narratiewe benadering maak van metafore gebruik. Hierdie studie gebruik die metafoor van ’n draak. Aanvanklik is dit ’n gevreesde draak wat persone wat afhanklik van dwelms is of was, wil verslind en ’n direkte impak het op hulle identiteit. ‘n Nuwe metafoor het ontwikkel. Die animasiefilm, “How to train your dragon,” is as vertrekpunt gebruik om ’n nuwe metafoor te ontwikkel waar die draak steeds gevaarlik is, maar getem kan word. Deur sekere aanpassings te maak, kan persone wat afhanklik is of was van dwelms, die draak beheer. Hierdie nuwe metafoor gee ook ’n nuwe identiteit aan die persoon wat afhanklik is of was van dwelms. Afhanklikheid word nie meer as deel van ’n persoon se identiteit beskou nie aangesien die hantering van die draak ’n nuwe perspektief in die lewe van hierdie persoon gee. In my studie maak ek van kwalitatiewe navorsing gebruik en beweeg ek vanuit die oogpunt van ’n postfundamentele Praktiese Teologiese benadering. / Thesis (PhD)--University of Pretoria, 2017. / Practical Theology / PhD / Unrestricted

The central theoretical statement of this study stated that fathers have an active and effective role as mentors in transmitting values to the family and should be equipped for taking up this role, which may be applied in a pastoral-theological model. The idea of values for the father with regard to his role as mentor is defined and investigated in this study. The article format has been used in this thesis so that it consists of five articles which form a unity. In article one Scriptural pointers for the leaders and fathers being mentors to their followers (mentees) in the Old Testament are discussed. From the information summarized from the article, it is deduced that the leaders and fathers from the Old Testament served as mentors to their followers (mentees) with regard to values. Any leader or mentor can apply the principles and guidelines from the Old Testament to fathering, mentoring and transmitting values to a situation in everyday life. Article two deals with scriptural pointers for the leaders and father-figures as mentors to their followers (mentees) in the New Testament. From the information summarized from the article, it is deduced that the leaders and father figures from the New Testament served as mentors to their followers (mentees) with regard to values. Discipleship indicated the importance and significance of followers (mentees). Any leader or mentor can apply the guidelines and principles from the New Testament about leading, fathering, mentoring, discipling with regard to values even today. In article three the literature study on the fields of psychology, social work, psychiatric nursing and education were investigated in terms of family, fathering, mentoring and values. With regard to values those values according to Joubert (1986) and Heenan (2004) were used and integrated with values for the role of the father as mentor in the family context. The complexity of families and family structures in the real world were identified and discussed. The recommendations from this article are used to direct the empirical research on the role of the father as mentor with regard to values. The broader aim is to show how society may be impacted positively. Article four (chapter 5) deals with the empirical research that found that mentoring is needed and fathers should be mentors to their families. They should also be equipped with Christian values (the co-researchers consistently referred to Christian values which will serve as recommendation for further studies) in order to show that they can effect positive change to influence society. In article five (chapter 6) contours of a pastoral-theological model for the father as mentor in the transmission of Christian values are formulated. This model could possibly be applied to other spheres of life such as institutions (schools, colleges and universities), churches, societies and businesses to raise the effectiveness of these organizations through the mentoring of values. Topics for further research: * Equipping the mother as mentor in the transmission of Christian values. * Equipping children with Christian values so that they may be mentors to their peers. * Equipping children with Christian values so that they can be resistant to bad and inappropriate behaviour. * Equipping the family with Christian values so that they can be a mentor unit to other families in society. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2012.

Hoofstuk 1 benadruk die sentrale en skerpsinnig-wyse sleutelposisie van eskatologiese hoop en getuienis daarvan in die lewens van gelowige terminale MIV/VIGS Iyers. 'n Eksegetiese studie van Johannes 9:1-8, Lukas 5:12-15, Job 1:6-22; 2:3-13, Genesis 2:1617, Romeine 5:2-5; 6:5-11; 8:18-25, 1 Petrus 1:3-9 en Matteus 28:19-20 is die studiekern van Hoofstuk 2. Siekte (blindheid, melaatsheid), Iyding en pyn (Job), dood van die mensdom (Adam en Eva) en die retrovitale dood van Jesus Christus, hoop en getuienis is nagevors en ontleed. Vergelykings met huidige tendense waar MIV/VIGS 'n gestigmatiseerde terminale siekte is, word getref. Die basis van hoop op die ewige lewe in die volle teenwoordigheid van God Almagtig, is die beloftes en oorweldigende liefde van die lewende God. Getuienis van hierdie standhoudende en lewende hoop is die Groot Opdrag aan die dissipels van Christus in Matteus 28:19-20, en daarom aan alle gelowiges tot die wederkoms (advent) van Christus. Hoofstuk 3 stel die bydrae vas van die metateorieë van die mediese -, kommunikasiewetenskappe en Psigologie as komplementerende ervaringvelde. Die mediese en sosiale omstandighede van die gelowige terminale MIV/VIGS Iyers toon 'n uiters negatiewe situasie, wat onder meer bestuurbaar gemaak word deur die sogenaamde "signature strengths" van die Positiewe Psigologie. Op 'n veel hoer vlak is spirituele gesondheid en heling, as die vrug van die Hel/lge Gees, van kardinale belang vir die ewige lewe. Hierdie metateorieë bevestig die waarhede rakende die Groot Geneesheer soos in Hoofstuk 2 aangedui, en voorsien verder verhelderende perspektiewe op 'n nuwe prakties-teologiese teorie. Empiriese navorsing aan die hand van 'n kwalitatiewe studie by die gesondheidsentrum van 'n voorstedelike motorvervaardigingaanleg, word in Hoofstuk 4 onderneem. In twee groeponderhoude met multi-veranderlikes per deelnemer (gelowige terminale MIV/VIGS Iyers en 'n kontrolegroep van mediese personeel/gesondheidwerkers), is vasgestel dat die MIV/VIGS Iyers versterkende geestelike krag van hul eskatologiese hoop vir die ewige lewe saam met God, ervaar. Pastorale behoeftes sluit gebed, vertroosting en koinonia/"fellowship" in. Hoofstuk 5 stel praktiese riglyne voor tot kerugmatiese -, liturgiese -, koinoniale -en diakoniale getuienis oor hoop. Versoening met God deur die "retrovitale" liefde/dade van Jesus Christus se dood as die spil-as wat radikaal-Skriftuurlike denke/lewe inisieer (in teenstelling met die "retrovirale" vermoë van die MI-virus waar die "kwaad" vermenigvuldig), word in die riglyne aangemoedig. Getuienis oor hoop aan ander is die "geskenk van die Lewe”. Die slotsom waartoe gekom word, is dat die gelowige terminale MIV/VIGS Iyer tot in die vierde fase van die siekte, oor haar/sy hoop kan getuig. Praktiese riglyne hiertoe moedig die gelowige met enige terminale siekte of in elk geval, aan om met 'n lewe van aanbidding oor hierdie hoop te getuig en s6 die lewende God te eer. / Chapter 1 emphasizes the central and perspicacious position of eschatological hope and witnessing thereof, in the lives of the believing terminal HIV/AIDS sufferers. An exegetical study of John 9:1-8, Luke 5:12-15 Job 1:6-22; 2:3-13, Genesis 2:16-17, Romans 5:2-5; 6:511; 8:18-25, 1 Peter 1 :3-9 and Matthew 28: 19-20 is conducted in Chapter 2. Illnesses (blindness, leprosy), suffering and pain (Job), death of mankind (Adam and Eve) and the retrovital death of Jesus Christ, hope and witnessing are researched and analysed. Comparisons with life today where HIV/AIDS is a stigmatised terminal illness, are weighed. Hope for eternal life in the full presence and reign of God Almighty, is based on the promises and overwhelming love of the living God. Witnessing of this vivacious and living hope is imperative to the disciples of Christ in Matthew 28: 19-20, and therefore to all believers until the advent of Christ. Chapter 3 establishes the contribution of meta theories of complementary and entwined sciences, such as health and medicine, communications and the positive psychology. The medical and social circumstances of the believing terminal HIV/AIDS sufferers revealed an extremely grave situation, which is manageable with inter alia positive "signature strengths". On a much higher plain, spiritual health and healing as the fruit of the Spirit, is of cardinal importance for eternal life. These theories only confirm the truths about the Great Healer as stated in Chapter 2 and provide enlightening perspectives for a new practical theological theory. Empirical research via a qualitative study at the health centre of an urban vehicle manufacturing plant, is conducted in Chapter 4. Two group interviews with multi-variables per participant (believing terminal HIV/AIDS sufferers and a control group of health workers), have established that the HIV/AIDS sufferers are spiritually enormously strengthened by their eschatological hope for eternal life with God, without this earthly suffering. Pastoral needs include prayer, comfort and koinonia/fellowship. Chapter 5 suggests practical guidelines in terms of witnessing hope by means of cherugmatical, liturgical, koinonial and diaconial communication. The image of the 'retrovital' Lord Jesus Christ as the pivotal change that paths the way to radical Biblical thinking/living (in comparison with the "retroviral" ability of the. HI-virus which multiplies the "evil"), is encouraged. The final conclusion is that a believing terminal HIV/AIDS sufferer is able to witness hope for eternal life until the fourth phase of the terminal illness. Practical guidelines hereto may encourage the believer of any terminal illness or in any case, to witness hope with a life of worship and thus honour the living God. / Thesis (M.A. (Practical Theology))--North-West University, Potchefstroom Campus, 2010.

The central theoretical statement of this study stated that fathers have an active and effective role as mentors in transmitting values to the family and should be equipped for taking up this role, which may be applied in a pastoral-theological model. The idea of values for the father with regard to his role as mentor is defined and investigated in this study. The article format has been used in this thesis so that it consists of five articles which form a unity. In article one Scriptural pointers for the leaders and fathers being mentors to their followers (mentees) in the Old Testament are discussed. From the information summarized from the article, it is deduced that the leaders and fathers from the Old Testament served as mentors to their followers (mentees) with regard to values. Any leader or mentor can apply the principles and guidelines from the Old Testament to fathering, mentoring and transmitting values to a situation in everyday life. Article two deals with scriptural pointers for the leaders and father-figures as mentors to their followers (mentees) in the New Testament. From the information summarized from the article, it is deduced that the leaders and father figures from the New Testament served as mentors to their followers (mentees) with regard to values. Discipleship indicated the importance and significance of followers (mentees). Any leader or mentor can apply the guidelines and principles from the New Testament about leading, fathering, mentoring, discipling with regard to values even today. In article three the literature study on the fields of psychology, social work, psychiatric nursing and education were investigated in terms of family, fathering, mentoring and values. With regard to values those values according to Joubert (1986) and Heenan (2004) were used and integrated with values for the role of the father as mentor in the family context. The complexity of families and family structures in the real world were identified and discussed. The recommendations from this article are used to direct the empirical research on the role of the father as mentor with regard to values. The broader aim is to show how society may be impacted positively. Article four (chapter 5) deals with the empirical research that found that mentoring is needed and fathers should be mentors to their families. They should also be equipped with Christian values (the co-researchers consistently referred to Christian values which will serve as recommendation for further studies) in order to show that they can effect positive change to influence society. In article five (chapter 6) contours of a pastoral-theological model for the father as mentor in the transmission of Christian values are formulated. This model could possibly be applied to other spheres of life such as institutions (schools, colleges and universities), churches, societies and businesses to raise the effectiveness of these organizations through the mentoring of values. Topics for further research: * Equipping the mother as mentor in the transmission of Christian values. * Equipping children with Christian values so that they may be mentors to their peers. * Equipping children with Christian values so that they can be resistant to bad and inappropriate behaviour. * Equipping the family with Christian values so that they can be a mentor unit to other families in society. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2012.

Hoofstuk 1 benadruk die sentrale en skerpsinnig-wyse sleutelposisie van eskatologiese hoop en getuienis daarvan in die lewens van gelowige terminale MIV/VIGS Iyers. 'n Eksegetiese studie van Johannes 9:1-8, Lukas 5:12-15, Job 1:6-22; 2:3-13, Genesis 2:1617, Romeine 5:2-5; 6:5-11; 8:18-25, 1 Petrus 1:3-9 en Matteus 28:19-20 is die studiekern van Hoofstuk 2. Siekte (blindheid, melaatsheid), Iyding en pyn (Job), dood van die mensdom (Adam en Eva) en die retrovitale dood van Jesus Christus, hoop en getuienis is nagevors en ontleed. Vergelykings met huidige tendense waar MIV/VIGS 'n gestigmatiseerde terminale siekte is, word getref. Die basis van hoop op die ewige lewe in die volle teenwoordigheid van God Almagtig, is die beloftes en oorweldigende liefde van die lewende God. Getuienis van hierdie standhoudende en lewende hoop is die Groot Opdrag aan die dissipels van Christus in Matteus 28:19-20, en daarom aan alle gelowiges tot die wederkoms (advent) van Christus. Hoofstuk 3 stel die bydrae vas van die metateorieë van die mediese -, kommunikasiewetenskappe en Psigologie as komplementerende ervaringvelde. Die mediese en sosiale omstandighede van die gelowige terminale MIV/VIGS Iyers toon 'n uiters negatiewe situasie, wat onder meer bestuurbaar gemaak word deur die sogenaamde "signature strengths" van die Positiewe Psigologie. Op 'n veel hoer vlak is spirituele gesondheid en heling, as die vrug van die Hel/lge Gees, van kardinale belang vir die ewige lewe. Hierdie metateorieë bevestig die waarhede rakende die Groot Geneesheer soos in Hoofstuk 2 aangedui, en voorsien verder verhelderende perspektiewe op 'n nuwe prakties-teologiese teorie. Empiriese navorsing aan die hand van 'n kwalitatiewe studie by die gesondheidsentrum van 'n voorstedelike motorvervaardigingaanleg, word in Hoofstuk 4 onderneem. In twee groeponderhoude met multi-veranderlikes per deelnemer (gelowige terminale MIV/VIGS Iyers en 'n kontrolegroep van mediese personeel/gesondheidwerkers), is vasgestel dat die MIV/VIGS Iyers versterkende geestelike krag van hul eskatologiese hoop vir die ewige lewe saam met God, ervaar. Pastorale behoeftes sluit gebed, vertroosting en koinonia/"fellowship" in. Hoofstuk 5 stel praktiese riglyne voor tot kerugmatiese -, liturgiese -, koinoniale -en diakoniale getuienis oor hoop. Versoening met God deur die "retrovitale" liefde/dade van Jesus Christus se dood as die spil-as wat radikaal-Skriftuurlike denke/lewe inisieer (in teenstelling met die "retrovirale" vermoë van die MI-virus waar die "kwaad" vermenigvuldig), word in die riglyne aangemoedig. Getuienis oor hoop aan ander is die "geskenk van die Lewe”. Die slotsom waartoe gekom word, is dat die gelowige terminale MIV/VIGS Iyer tot in die vierde fase van die siekte, oor haar/sy hoop kan getuig. Praktiese riglyne hiertoe moedig die gelowige met enige terminale siekte of in elk geval, aan om met 'n lewe van aanbidding oor hierdie hoop te getuig en s6 die lewende God te eer. / Chapter 1 emphasizes the central and perspicacious position of eschatological hope and witnessing thereof, in the lives of the believing terminal HIV/AIDS sufferers. An exegetical study of John 9:1-8, Luke 5:12-15 Job 1:6-22; 2:3-13, Genesis 2:16-17, Romans 5:2-5; 6:511; 8:18-25, 1 Peter 1 :3-9 and Matthew 28: 19-20 is conducted in Chapter 2. Illnesses (blindness, leprosy), suffering and pain (Job), death of mankind (Adam and Eve) and the retrovital death of Jesus Christ, hope and witnessing are researched and analysed. Comparisons with life today where HIV/AIDS is a stigmatised terminal illness, are weighed. Hope for eternal life in the full presence and reign of God Almighty, is based on the promises and overwhelming love of the living God. Witnessing of this vivacious and living hope is imperative to the disciples of Christ in Matthew 28: 19-20, and therefore to all believers until the advent of Christ. Chapter 3 establishes the contribution of meta theories of complementary and entwined sciences, such as health and medicine, communications and the positive psychology. The medical and social circumstances of the believing terminal HIV/AIDS sufferers revealed an extremely grave situation, which is manageable with inter alia positive "signature strengths". On a much higher plain, spiritual health and healing as the fruit of the Spirit, is of cardinal importance for eternal life. These theories only confirm the truths about the Great Healer as stated in Chapter 2 and provide enlightening perspectives for a new practical theological theory. Empirical research via a qualitative study at the health centre of an urban vehicle manufacturing plant, is conducted in Chapter 4. Two group interviews with multi-variables per participant (believing terminal HIV/AIDS sufferers and a control group of health workers), have established that the HIV/AIDS sufferers are spiritually enormously strengthened by their eschatological hope for eternal life with God, without this earthly suffering. Pastoral needs include prayer, comfort and koinonia/fellowship. Chapter 5 suggests practical guidelines in terms of witnessing hope by means of cherugmatical, liturgical, koinonial and diaconial communication. The image of the 'retrovital' Lord Jesus Christ as the pivotal change that paths the way to radical Biblical thinking/living (in comparison with the "retroviral" ability of the. HI-virus which multiplies the "evil"), is encouraged. The final conclusion is that a believing terminal HIV/AIDS sufferer is able to witness hope for eternal life until the fourth phase of the terminal illness. Practical guidelines hereto may encourage the believer of any terminal illness or in any case, to witness hope with a life of worship and thus honour the living God. / Thesis (M.A. (Practical Theology))--North-West University, Potchefstroom Campus, 2010.

Afrikaans speaking believers have been experiencing a degree of disillusionment due to changes in the South African political landscape. This has caused spiritual instability that again caused people to want to escape to beter opportunities elsewhere, reduced church attendance and social isolation. This disillusionment is due to the fact that Afrikaans speaking believers hold to a cultural, social and self empowering type of hope that looks to the advantages of positive circumstances. A great void exists in research dealing with the hope and spirituality of Afrikaans speaking believers who experience such a disillusionment, and that resulted in this study. An empirical study revealed that the Afrikaans community struggles to deal completely with the new South African community. They feel the pressure of limited or no work opportunities due to affirmative action, uncertainty regarding their role in the new South Africa and the breaking down of Afrikaans as a historically respected language and culture. Materialism, a false trust in political and world leaders, negative media reporting, as well as people immigrating for beter opportunities, were singled out as contributors to the breaking down of hope, a hope that takes on the form of cultural entitlement and social self empowerment. A literary study showed that true Christian hope must be distinguished from wishful thinking, the outcome of social, political or economical self empowerment or emotional optimism, but rather that it is grounded in the faith knowledge of Jesus Christ as Redeemer. The church as the family of God provides hope in a space where the past and the future comes together in an active walk of faith that follows the life of Jesus Christ in serving and caring for others. Preaching must be the carrier of hope and the reminder that the promises of God will be realized up and until the coming of Jesus Christ in glory. Perspectives from Scripture confirmed that hope is not just a human thought of wishful thinking, an emotional state of mind or optimism. True Christian hope is an inner faith conviction and trust in the promises of God for salvation, provision and grace, even in the midst of poor or bad circumstances, caused by sin. This Christian hope is initiated and developed through a knowledge of the Word of God, that finds fulfillment in Jesus Christ. True Christian hope is an inner spiritual conviction through faith in Jesus Christ, a practical lifestyle of love in accordance with God’s will and a living expectation for the coming of Jesus Christ. Practical-theoretical guidelines and study work were developed where Afrikaans speaking believers, experiencing a degree of disillusionment due to a changing South Africa, can be pastorally guided to a true Christian hope. / MA (Pastoral Studies), North-West University, Potchefstroom Campus, 2014