This study evolved from an involvement with professional people in a rural and semi-rural environment thereby taking into account the role which the Employee Assistance Programmes (EAP) plays in their professional context of work. Two underlying factors motivate the study. Firstly, that professional needs and capacities of faith, belief and spirituality are not been catered for in the EAPs. Secondly, that an African-Christian wholesome sense making approach provides more satisfactory answers to the lack of faith, belief and spirituality in the EAPs than the modern versions of the classic dualist and tripartite anthropological schemes of soul and body or soul, spirit and body. Furthermore, a wholesome sense making approach supports and tackles people’s wellness and well-being levels more satisfactorily than the classic dualist and tripartite views. An outline of an EAP in which faith leaders and consultants and their programmes are integrated and which contributes to the enhancing of well-being levels and performance management of professional people is described. The main focus of the study revolves around wholesome foursome experiential patterns in which alternating emphases of faith experience are acted out in the sense of ‘I believe God, I believe myself, I believe my human neighbours and I believe the physical natural environment’. This four side pattern of faith experience functions as an important theoretical assumption in the study. A second theoretical assumption has to do with the foursome processual framework of God’s grand acts of creation, reconciliation (redemption= cross and resurrection of Jesus), renewal (ongoing renewal of everything) and consummation and fulfilment towards the end (aim and goal) in which we as people and the physical natural environment are intrinsically and continuously involved. A third theoretical assumption revolves around the foursome experiential professional performance pattern of ‘I perform for God, I perform for myself, I perform for my human neighbours and I perform for the physical natural environment’. The foursome experiential patterns are also set as evaluative pointer patterns around which the empirical investigative part is constructed. / Philosophy and Systematic Theology / D.Th. (Systematic Theology)

Text in Afrikaans with summaries in Afrikaans and English / A pastoral Gestalt therapeutic intervention model was developed, implemented and evaluated in the research to facilitate the therapeutic process from guilt and shame to forgiveness. Guilt and shame can be traumatic self-conscious experiences which has an impact on abused late adolescent's physical, psychological, social, emotional, moral and religious development. It can determine the adolescent's behavior, their views of themselves and their interpersonal relationships. Guilt and shame arouses feelings of helplessness, anger, blame, bitterness and the need for retaliation, while forgiveness can relieve these impulses effectively and be utilized as a source for a recovering experience. In designing the intervention model, the researcher studied adolescents' emotional experience, behaviour and management of guilt, shame and forgiveness from a pastoral base theory within the Gestalt therapeutic perspective. The formation of the paradigm is based on a multidisciplinary approach which takes place on the interface between pastoral counselling and Gestalt therapy without the unique content and character of pastoral care or the Gestalt therapy being lost. By utilizing the intervention model abused late adolescents are assisted with the necessary awareness to focus on what is on their foreground in order to reach self-regulation of their emotional experience. The intervention model was developed as a prototype intervention based on Enright's forgiveness process model and components of both the pastoral base theory and the Gestalt therapeutic process of the Schoeman working model. The research was performed by using a mixed qualitative-quantitative approach. The qualitative approach entails the use of applied intervention in intervention research while the quantitative approach consists of measuring the respondents' experiences of guilt, shame and forgiveness, using three standardized rating scales before and after intervention. The researcher applied the intervention research design in a multiple case study with five respondents and a single-system design was incorporated into the intervention research. The measurement of respondents' experiences of guilt, shame and forgiveness after intervention, determined whether the changes took effect, attributable to their participation in the intervention. Following the research findings the conclusion was made that the pastoral Gestalt therapeutic intervention model can be used effectively to guide abused late adolescents who experience guilt and shame, to forgiveness. / In die navorsing is 'n pastorale Gestaltterapeutiese intervensiemodel ontwikkel, geimplementeer en geevalueer om die terapeutiese proses van skuld en skaamte na vergifnis te fasiliteer. Skuld en skaamte kan traumatiese selfbewuste ervaringe wees wat mishandelde laat-adolessente se fisieke, psigiese, sosiale, emosionele, morele en religieuse ontwikkeling beinvloed. Dit kan bepalend vir die adolessente se gedrag wees, asook hul siening van hulself en hul interpersoonlike verhoudinge. Skuld en skaamte wek gevoelens van magteloosheid, woede, blaam, bitterheid en die behoefte na vergelding, terwyl vergifnis hierdie impulse kan verlig en effektief benut kan word as 'n bron van die herstelervaring. In die antwerp van die intervensiemodel het die navorser die adolessente se emosionele ervaring, gedrag en hantering van skuld, skaamte en vergifnis vanuit 'n pastorale basisteorie binne die Gestaltterapeutiese perspektief bestudeer. Die vorming van die paradigma is geskoei op 'n multidissiplinere benadering wat op die tussenvlak tussen pastoraat en Gestaltterapie plaasvind, sander om die eiesoortige inhoud en karakter van die pastoraat of die Gestaltterapie verlore te laat gaan. Deur benutting van die intervensiemodel is mishandelde laat-adolessente begelei om met die nodige bewustheid te fokus op dit wat op hul voorgrond is ten einde selfregulering van hul emosionele belewenis te bereik. Die intervensiemodel is ontwikkel as 'n prototipe intervensie deur Enright se vergifnis prosesmodel en komponente van sowel die pastorale basisteorie as die Gestaltterapeutiese proses van die Schoeman-werkmodel te gebruik. Die navorsing is vanuit die gemengde kwalitatiewe-kwantitatiewe benadering onderneem. Die kwalitatiewe benadering het die gebruik van toegepaste intervensie in 'n intervensienavorsingsmodel behels en die kwantitatiewe benadering die meting van die respondente se ervaring van skuld, skaamte en vergifnis, met behulp van drie gestandaardiseerde metingskale, voor en na intervensie. Die navorser het die intervensienavorsingontwerp in 'n meervoudige gevallestudie met vyf respondente toegepas en 'n enkelsisteemontwerp in die intervensienavorsing gei"nkorporeer. Die meting van die respondente se ervaring van skuld, skaamte en vergifnis na intervensie, het bepaal of die veranderinge wat ingetree het, toegeskryf kan word aan hul deelname aan die intervensieprogram. Na aanleiding van die navorsingsresultate is die gevolgtrekking gemaak dat die pastorale Gestaltterapeutiese intervensiemodel effektief gebruik kan word om mishandelde laat-adolessente wat skuld en skaamte ervaar, na vergifnis te begelei. / Social Work / D.Diac. (Play Therapy)

Text in Afrikaans / Adolessensie is die ontwikkelings- en oorgangsperiode tussen kindertyd en volwassenheid. Alhoewel adolessensie 'n bepaalde konflikkarakter het, kan dit nie kategories as 'n storm-en-drang probleemstadium tipeer word nie. Adolessensie is 'n positiewe stadium wat gekenmerk word deur groei en nuwe uitdagings. Adolessensie word gekenmerk deur ingrypende veranderinge met betrekking tot die terreine van die fisiologies-somatiese, kogni ti ewe, emosionele, identiteit, sosiale, morele en religieuse. 'n Multidimensionele perspektief is dus n vereiste met die oog op n verstaan en definiering van adolessensie. Om hierdie rede kan adolessensie vanuit 'n verskeidenheid van teoriee beskryf word. Hierdie biologiese, psigoanali tiese, psigososiale, antropologiese en ekologies-kontekstuele teoriee gee egter geen aandag aan 'n teologiese orientasie nie. Verder bied nie een van hierdie teoriee 'n perspektief wat die ontwikkelingsterreine tot 'n eenheid integreer nie. Die gevolg is dat daar nie 'n kernstruktuur is wat die verskillende ontwikkelingsveranderinge en ontwikkelingstake kan orden en 'n teologiese betekenis (semantiek) daaraan kan toeken nie. Binne die raamwerk van 'n prakties-teologiese orientasie word 'n Christelike spiritualiteit as teologiese perspektief op adolessensie beskou. Spiritualiteit is die mens se dinamiese respons op die transendente werklikheid. Vanuit 'n Bybelse antropologie word die mens beskou as 'n relasionele wese wat in die teenwoordigheid van God leef (die coram Deo beginsel). Die mens se totale lewe (ook die adolessent se ontwikkelingsveranderinge) word op God betrek. Spiritualiteit as semantiese struktuurkern funksioneer as geestelike lens wat 'n bepaalde fokus op die adolessent se ontwikkeling bied, en wat die verskillende ontwikkelingsprosesse tot 'n geiintegreerde geheel saamtrek. Deur spiritualiteit word adolessensie 'reframe' en as transendentteologiese roepingsterrein beskou. Die adolessent word geroep om die Skriftuurlik-evangeliese beginsels te internaliseer met betrekking tot eie ontwikkelingsprosesse. Die pastorale implikasie is dat die berader die proses waardeur 'n integrasie plaasvind tussen adolessente se spiri tualiteit en hul ontwikkelingsprosesse en probleemhantering, moet fasiliteer. Hierdie dinamika kan optimaal realiseer indien die berader binne die raamwerk van 'n relasie (as ontmoetingsgebeure) orienteer aan 'n epistemologie van deelname. In die beraadproses moet adolessente as verantwoordelike wesens beskou word wat betekenis aan eie ontwikkeling en probleme toeken. Verder moet pastorale beraad ook interdissipliner, ontwikkelingstoepaslik en ekosistemies gerig wees. / Adolescence is the developmental and tccansitional stage between childhood and adulthood. Although adolescence is marked by conflict, it should not be categorised as a problem period. It is a positive stage characterised by growth and challenging new processes. Adolescence is characterised by radical changes in the physiologicalsomatic, cognitive, emotional, identity, social, moral and religious spheres. A multidimensional perspective is therefore a prerequisite for understanding and defining adolescence. Adolescence can thus be described in terms of a wide range of theories. These biological, psychoanalytical, psychosocial, anthropological and ecological-contextual theories devote no attention to a theological orientation. None of the theories can offer an integrating and unifying perspective in regard to the developmental areas. The result is a lack of a centre of structure that has an ordering and theological meaning-qi ving (semantic) function with reference to the variety of developmental changes and tasks. Within the framework of a practical-theological orientation, a Christian spirituality is considered as theological perspective on adolescence. Spirituality is a person's dynamic response to the transcendent reality. A Biblical anthropology compels us to view human beings as relational beings who live in the presence of God (the coram Deo principle). Every aspect of a person's life (the adolescent's developmental changes included!) is implicated in this relationship with God. Spirituality as centre of semantic structure functions as a spiritual lens. It presents us with a particular focus on the development of the adolescent, and it integrates and unifies the developmental processes. By means of spirituality, adolescence is reframed and viewed as a transcendenttheological vocation. The adolescent is called to internalise the Biblicalevangelical principles with reference to his/her developmental processes. The pastoral implication is that the counsellor should facilitate the process through which adolescents integrate their spirituality with their development and management of problems. This dynamics can best be achieved within the framework of a relationship (personal encounter) in which the counsellor functions on the basis of an epistemology of participation. In the counselling process adolescents must be seen as responsible beings who can contribute meaning to their development and problems. Pastoral counselling should also be an interdisciplinary, developmentally appropriate and ecosystemic process. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)

The purpose of this study was to investigate recommendations regarding professional standards for training and registration in pastoral work. The aim is to obtain professional recognition for Pastoral Counsellors/Therapists by accreditation and recognition from a relevant professional council. The goal is also to formulate these standards in line with the processes of the South African Qualification Authority (SAQA). The following four forms of pastoral work were distinguished and discussed: Mutual care, Pastoral care, Pastoral counselling, and Pastoral therapy. The Accreditation Committee proposed the following sub-fields: Human and Social Studies (Field 07): Religious and ethical foundation of society (sub-field). Health Sciences and Social Services (Field 09): Promotive health and developmental services, Preventative health, Curative health, Rehabilitative services (sub-fields). Proposals was adopted for the following Pastoral Counselling/Therapy The purpose of this study was to investigate recommendations regarding professional standards for training and registration in pastoral work. The aim is to obtain professional recognition for Pastoral Counsellors/Therapists by accreditation and recognition from a relevant professional council. The goal is also to formulate these standards in line with the processes of the South African Qualification Authority (SAQA). The following four forms of pastoral work were distinguished and discussed: Mutual care, Pastoral care, Pastoral counselling, and Pastoral therapy. The Accreditation Committee proposed the following sub-fields: Human and Social Studies (Field 07): Religious and ethical foundation of society (sub-field). Health Sciences and Social Services (Field 09): Promotive health and developmental services, Preventative health, Curative health, Rehabilitative services (sub-fields). Proposals was adopted for the following Pastoral Counselling!Therapy qualifications: Certificate in Pastoral Counselling (Basic) Certificate in Pastoral Counselling (Post Basic), Certificate in Pastoral Counselling (Intermediate), Diploma and post graduate degrees in Pastoral Counselling (Advanced), Masters and Doctorate Degrees in Pastoral Counselling (Specialist). After narrow consultation the level descriptors were discussed and accepted. As all proposals this will still be open for changes. The following roles were described using the format of a Qualification based on Unit Standards. Unit Standards are linked to the proposed six "roles" which are seen as generic to all Pastoral Counselling practices: Maintain effective relational and communication competence, Apply and maintain professional work ethics, Plan and facilitate pastoral counselling process, Engage in an effective personal development process, Design and conduct course of treatment, Conduct research, The roles and applied competencies for the pastoral counselling/therapy specialised field were defined. These roles may be used to re-shape current qualifications, as well as to research and design new qualifications. They are intended as initial guidelines for providers. The following registered categories for pastoral counsellors/therapists were proposed by the accreditation committee and accepted by SAAP: Category 1: Basic level pastoral counsellor (NQF Level 2) Category 2: Post basic level pastoral counsellor (NQF level 3) Category 3: Intermediate level pastoral counsellor (NQF Level 4) Category 4: Advanced level pastoral therapist (NQF Level 5/6) Category 5: Specialist level pastoral therapist (NQF Level 7 /8) The following outcomes (unit standards) for Pastoral Counsellors/Therapists were identified: UNIT 1: Applying work ethics UNIT 2: Understanding pastoral counselling theory UNIT 3: Facilitating pastoral counselling skills UNIT 4: Conducting research UNIT 5: Developing self-knowledge Some of the recommendations were: It became necessary to have some form of regulation and/or even "control" to prevent the abuse of people who ostensibly suffer from mental illness. To establish professional standards for training in pastoral counselling and to obtain professional recognition for pastoral counsellors/therapists through accreditation and recognition from a relevant professional council. In doing this we should also come to an agreement on a proper set of work ethics. It was recommend that the level descriptors should be further elaborated through a careful analysis of the standards proposed, but that the process of moving from general to specific descriptors should be adopted in the absence of meaningful generic level descriptors. It was recommend that the proposed standards and qualifications should only be adopted once processes is established where an SGB has been established and registered with SAQA, and these standards and qualifications have been accepted by providers, professional Pastoral Counsellors/Therapists, professional associations, etc. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology (Pastoral Therapy))

In South Africa, no occupational or professional councils for pastoral work exist as yet. In order to support pastoral counsellors in their negotiations to obtain professional status in this country, the presumed limitations and ineffectiveness of present mental health systems in South Africa is examined. Pastoral counselling as a possible national health resource is explored with reference to primary health care, freedom of choice, consumer rights, cost-effectiveness, spirituality, social change and reconciliation and multi-cultural application. Arguments are imbedded in relevant theory and supported by vignettes of suffering, survival, and redemption in spirituality. A postmodern, qualitative approach is used. Participants' narratives indicate that they have experienced healing through utilising their religion and spirituality. However, this study does not claim to provide conclusive proof that pastoral work is relevant in this country - it should be seen as part of a process which aims to develop pastoral counselling as a profession. / Practical Theology / M. TH. (Pastoral Therapy)

Text in Afrikaans / Rituals are part of our everyday life and are usually performed unconsciously. In this dissertation rituals are used consciously, within a therapeutic context, with the purpose to facilitate healing and growth. The aim of the research is to focus the readers' attention on the therapeutic potential of rituals and its value as an intervention strategy. The study concentrates on the grieving process. The researcher therefore specifically wants to show how rituals are used during grief counselling. The following research problem was investigated in the study: "What is the attitude, opinion and knowledge of professional caregivers concerning the use of rituals as a therapeutic tool during grief counselling?" Out of the research data the following hypothesis was formulated: - To grief over a loss is essential. Because of the basic properties and remedial functions of rituals, rituals can be a valuable therapeutic tool in the facilitation of this process. - There is an inherent connection between professional caregivers' attitudes, opinions and knowledge of therapeutic rituals and the regular and effective use of them during grief counselling. - The use of rituals during grief counselling is only one component in the comprehensive pastoral care of the bereaved. / Practical theology / M.Th.

This dissertation evaluates the degree of "fit" in employing Emotionally Focused Couple Therapy [EFCT] within the context of congregational ministry and/or a Christian counselling center to counsel evangelical couples who have experienced an "attachment injury." The present study introduces and examines the possibility that, given an appropriate level of theological reflection, EFCT is an appropriate counselling methodology for use by evangelical clergy and counselors. Beginning with an examination of the values, assumptions and practices of EFCT this study explores three dimensions of the interface between EFCT and ecclesiastical practice: a) a theological reflection on the values and assumptions that inform the practice of EFCT; b) a comparison of EFCT with the marital counselling theories of Howard Clinebell, Jr., Larry Crabb, Jr., H. Norman Wright, and Everett L. Worthington, Jr., noting how each of these theories conceptualizes and treats both the marital dyad and emotional experience; and, c) an examination of Christians' perceptions of, and receptivity to, this model. The research demonstrates that the pastoral adaptation of EFCT highlighted in this study was rated favorably but not superior to the other four models. Specifically, it is noted that those who had previously experienced marital counselling, pastoral or otherwise, appeared to be attracted to the EFCT model as it was presented, even though the exemplar did not explicitly incorporate either the use of scripture, prayer, religious homework, or spiritual themes such as forgiveness and mutuality in marriage. The fact that even in the absence of an explicitly spiritual emphasis EFCT received high ratings suggests there is something within the model that speaks to the committed evangelical believer. The study concludes that even though EFCT may not be known within the evangelical community the perspective it offers "fits" with the values of this part of the Christian community and seems to appeal to those who have previously experienced marital difficulties. As a result, it may be stated that EFCT offers a mode of intervention that is suitable for use with evangelical Christians. / Practical Theology / D. Div. (Pracical theology)

The study describes the counselling journey undertaken with 270 patients at the Family Medicine Clinic at Kalafong Hospital in Atteridgeville, Tshwane, between June 2000 and December 2003. Of these patients 75% were women, 74% were black and 97% Christian, with half of them belonging to born-again churches. A majority of the patients (52%) were unemployed and the others employed in minimum salary jobs. A third of the patients had attemped suicide at least once before, and a third had lost at least one close family member. With these patients a narrative pastoral counselling practice was established. Narrative counselling was practised as a MEET process in which the patients' problem-saturated stories were mapped and their problems externalised; they were empowered through the deconstruction of religious problem discourses, and their alternative stories were thickened by means of religious practices. This was a pastoral practice with a focus on religious discourses as problem discourses, and on the deconstruction of these discourses towards alternatives stories of faith. The first aim of the study was to describe the faces of religious problem discourses. They are (1) power discourses that hold patients captive in divinely sanctions hierarchies of gender and class, (2) body discourses that alienated patients from their bodies, (3) identity discourses that placed the religious identities of patients in conflict with their other identities, and (4) otherness discourses that created barriers between patients and God. The second aim of the study was to describe the externalised faces of the problems ruining the patients' lives. Here Losses, Loneliness and Lack of money were described as problems causing amongst patients feelings of worthlessness, depression, paralysis, body aches and many more. The third aim of the study was to describe the characteristics of the narrative pastoral counselling practice that has been established. This practice (1) negotiates healing between binaries such as Western/African, culture and dogma/lived experience; patient passivity/patient agency; (2) respects the indigenous knowledge of patients as it is embodied in township spiritualities; and (3) aims at introducing patients to a community of care as well as a new community of discourse where they can experience spiritual healing. / Practical Theology / D. Th. (Practical Theology)

The study focuses on women’s experiences of abuse resulting in trauma. This research performance was conducted within a practical theology framework guided by a de-centred participatory action research process. The study was conducted against a postmodern background and was informed by social construction discourse. Its aim was to explore whether and how narrative pastoral counselling using outsider witnessing could be helpful in finding new preferred ways of living, resulting in healing, resilience and hope for women who had experienced abuse and trauma. The outsider witness group explored practical ways of listening, observing and responding to the pain and suffering of others, resulting in a new performance of the self as valuable, competent, and enabling those who are witnessed to believe that they are survivors that have lived through and beyond the limited life span of abuse and trauma. The research report ends with a play, New Seasons, which is to be performed in front of live audiences in the course of 2012. / Practical Theology / M. Th. (Practical Theology with specialisation in Pastoral Therapy)

This dissertation critically reflects the problem of divorce and remarriage within the North Eastern diocese of the Lutheran Church in Tanzania. A problem which has become rampant in the whole church. The situation became apparent to me as I was ministering in different parishes in the area of the research for five years. Divorcees are not accorded the full membership in the church because of their divorce status.Their failed marriages and criticism from church members makes them feel out of place in their own churches. They feel desperate, tending towards a sense of personal failure. The Shambala traditional customs whereby divorcees and/or remarried people are looked upon as outcasts make things even worse. Divorcees, makomanyumba 1., have no place in the Shambala Christian community. The goal of this dissertation therefore is to address divorcees' crisis through counselling. Many of these people are members of the church. I feel the church needs to face the biggest challenge to alleviate divorcees' crisis through counselling. I believe sincere pastoral care and counselling within the Lutheran Church in Tanzania will bring about healing, support, reconciliation and restoration of the hurt and deprived people, in this sense, the divorcees. Estardt (1997) believes that pastoral support is one of the services that persons committed to the church have the right to expect. He sees pastoral counselling as a relationship in which the minister assists the client in dealing with the difficulties, frustrations and tragedies of life. It is for this sense a new model of pastoral care and counselling is suggested for whole church. The model in which pastors in parishes are not the only solitary sources of counselling. The new model suggests that both trained and untrained laity is a good source for pastoral care and counselling. If these sources are fully utilised in parishes, a minister's counselling work might well be assisted, enhanced and improved by the parishioners. Referral counselling is also suggested in the new model.1.Makomanyumba - plural, divorcees. Komanyumba- singular, a divorcee. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004