Lesotho, like any other country in the world, has suffered economic problems that saw many Basotho able-bodied males migrating to the Republic of South Africa, in search of employment since the nineteen century. The mass exodus of men to become migrant workers left a vacuum of responsibilities at home, which women and men used to share. This imposition of men's responsibility on women has become a burden which they were never prepared for, and for that reason, many women find it impossible to cope with this double burden in the absence of their husbands. Besides creating disharmony in the family, it has also caused gender clashes between women and their husbands who will not let go their role of headship ofthe household. Rather than let their wives take over full responsibility ofthe household, in their absence, husbands feel threatened and try to be in charge of the household through 'remote control', while in the mines. Because many men refuse to affirm women in their new responsibility, results in a big crisis for women, who feel that their husbands do not respect and trust them. The purpose of my research, therefore, is to try and address women's crisis through counselling. Because many of these women are members of the church, I feel the church faces the biggest challenge to alleviate the women's crisis through counselling. It is my hope, then, that women in turn, will avail themselves of counselling finding it a good tool to deal with their crisis. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1999.

It has been established that there is a deficit of research on the pastoral care of couples struggling with GRC (gender-role conflict). The focus of the study was to provide guidelines for the pastoral counsellor, so that he/she can apply effective marriage counselling to couples struggling with GRC. This is achieved by using Osmer’s four tasks of practical theology, namely: * The descriptive-empirical task – What is going on? * The interpretive task – Why is this going on? * The normative task – What ought to be going on? * The pragmatic task – How might we respond? The first task has been approached through empirical research with the aim to get an understanding of the participants’ experience regarding GRC in their marriages as well as their view of GRC. The empirical research was conducted by a qualitative research method using questionnaires (containing short and long questions) given to participants to answer. With the execution of this research, several aspects were identified that deserve further attention for the implementation of this study, namely: GRC result from a person’s involvement (or lack thereof) in a particular case, people’s reasons for the same GRC differ because of their experience of it, men and women experience GRC differently, people’s careers can be a determining factor of GRC, finance is the biggest GRC that people struggle with, people’s age and age differences may be linked to their experience of GRC and people are influenced by their parents. The second task has been approached through research especially in psychology, sociology and anthropology with the objective to further understand the issues that were raised in the previous chapter. Each of these issues are identified as a possible cause of GRC and discussed through various theories and research. The third task has been approached through exegesis of four pericopes with the aim to gain insight in connection with the Scripture’s perspective regarding the marriage relationship. A selection of 16 steps of Janse van Rensburg’s steps in conceiving a sermon is used to carry out the exegesis. The pericopes used for exegesis is the following: Genesis 1:26-31, 1 Corinthians 11:8-12, Galatians 3:26-29 and Ephesians 5:21-33. The fourth task has been approached by referring to certain counselling skills and guidelines with the aim to provide guidance in the pastoral counselling of couples struggling with GRC. All research done eventually leads to the point where certain strategies can be suggested for the pastoral counselling of couples struggling with GRC. The central theoretical argument of this study is partly met by acquiring an understanding of GRC, focusing on spiritual growth and ultimately making recommendations for effective pastoral counselling to couples, so that they can be guided to a better Christ-centered marriage. / MA (Pastoral Studies), North-West University, Potchefstroom Campus, 2015

It has been established that there is a deficit of research on the pastoral care of couples struggling with GRC (gender-role conflict). The focus of the study was to provide guidelines for the pastoral counsellor, so that he/she can apply effective marriage counselling to couples struggling with GRC. This is achieved by using Osmer’s four tasks of practical theology, namely: * The descriptive-empirical task – What is going on? * The interpretive task – Why is this going on? * The normative task – What ought to be going on? * The pragmatic task – How might we respond? The first task has been approached through empirical research with the aim to get an understanding of the participants’ experience regarding GRC in their marriages as well as their view of GRC. The empirical research was conducted by a qualitative research method using questionnaires (containing short and long questions) given to participants to answer. With the execution of this research, several aspects were identified that deserve further attention for the implementation of this study, namely: GRC result from a person’s involvement (or lack thereof) in a particular case, people’s reasons for the same GRC differ because of their experience of it, men and women experience GRC differently, people’s careers can be a determining factor of GRC, finance is the biggest GRC that people struggle with, people’s age and age differences may be linked to their experience of GRC and people are influenced by their parents. The second task has been approached through research especially in psychology, sociology and anthropology with the objective to further understand the issues that were raised in the previous chapter. Each of these issues are identified as a possible cause of GRC and discussed through various theories and research. The third task has been approached through exegesis of four pericopes with the aim to gain insight in connection with the Scripture’s perspective regarding the marriage relationship. A selection of 16 steps of Janse van Rensburg’s steps in conceiving a sermon is used to carry out the exegesis. The pericopes used for exegesis is the following: Genesis 1:26-31, 1 Corinthians 11:8-12, Galatians 3:26-29 and Ephesians 5:21-33. The fourth task has been approached by referring to certain counselling skills and guidelines with the aim to provide guidance in the pastoral counselling of couples struggling with GRC. All research done eventually leads to the point where certain strategies can be suggested for the pastoral counselling of couples struggling with GRC. The central theoretical argument of this study is partly met by acquiring an understanding of GRC, focusing on spiritual growth and ultimately making recommendations for effective pastoral counselling to couples, so that they can be guided to a better Christ-centered marriage. / MA (Pastoral Studies), North-West University, Potchefstroom Campus, 2015

Thesis (MTh)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: In this study we examine the role of spiritual identity awareness in communal reading from 1Timothy 5:1-16 with the marginalized women in the Zama-Zama informal settlement. A case study of the text was done amongst women from diverse contexts where they gather as a unique study group. The study focused on the meeting of different women to read, interpret and discuss the Biblical texts with one another. Communal reading creates a safe space for these women to take part in an intercultural conversation. Individuals from diverse contexts are given an opportunity to express themselves communally. This intercultural conversation space is theoretically based on the joint presuppositions of Feminism and African hermeneutics. The physical and sexual violence these women have experienced has a direct effect on their spiritual identity awareness and ordinary life. In chapter two the fundamental presuppositions of both Feminism and African hermeneutics are explored. These will serve as the hermeneutical framework of the study. The voices of the marginalized women will be heard. In Feminism we place the emphasis on the voice of the individual and a group within a certain context. African hermeneutics, on the other hand, highlights through the communal reading a save space in which these voices are heard. Within this safe space it was possible for the marginalized women of Zama-Zama to let their voices be heard both communally, but also as unique individuals. Chapter three discusses a multidimensional exegetical framework for the study. The focus is on communal reading and interpretation of the text. The intercultural conversation in this study is conducted in terms of communal reading and interpretation of 1 Timothy 5:1-16 with the marginalized women in Zama-Zama. The interpretation history of the text is also part of this chapter. The joint presuppositions of Feminism and African hermeneutics and their contexts are discussed here, with the position of women in the Mediterranean world and church. The dominant discourse in the texts is the role of the widows in the church and community with specific reference to the role of hospitality/caring, the interpretation of stories of hope and above all the incarnation in the body of Christ as identified by the women of Zama-Zama. With 1 Timothy 5:1-16 as conversation document and the dual hermeneutic framework as starting point, we discuss the empirical component and exegetical framework of the study in the next chapters. Chapter four focuses on the theoretical framework of the study. The hermeneutical model of intercultural Bible interpretation of Kessler (2004), Hofstede’s (2001) culture theory as well as MacDonald’s (2005) structural models on spiritual identity awareness and development, are investigated here. Some key terms are spotlighted and discussed in more detail, such as culture, identity, spirituality and spiritual identity awareness. In chapter five we focus on the methodology, in particular the research design and research approach. The participant selection for the diverse study group is also important. The research process and the data collection techniques are also discussed here. The data that are collected in the intercultural conversation are then analysed qualitatively. The analyses and research result are discussed in chapter six. The different appendices reflect the detailed information and data that were collected in the study. The summary and implications of the study are the focus of chapter seven. All the diverse voices, the literature study, the unique context of the marginalized women in the text as well as the women of Zama-Zama, are summarized here. The intercultural conversation space was theoretically based on the joint presuppositions of Feminism and an African hermeneutics. The physical and sexual violence against these women has a direct effect on their spiritual identity awareness and ordinary life, as shown by the study. In the conclusion to this study all the diverse discussions converge and an attempt is made to present a reflective interpretation of how spiritual identity awareness functions in the intercultural Bible reading process. We discover in the study that the women, usually the victims of physical and sexual abuse, engage in a positive way towards a new and creative lifestyle. They make a difference in their own lives as well as in the community as well-respected and passionate women. The intercultural conversation space is a valuable instrument for establishing social transformation. / AFRIKAANSE OPSOMMING: In hierdie studie word die rol van spirituele identiteitsbewuswording deur kommunale lees ondersoek. ’n Gevallestudie van 1 Timoteus 5:1-16 onder vroue in Zama-Zama informele nedersetting word gedoen, waar gemarginaliseerde vroue uit diverse kontekste byeenkom. Die studie fokus op die bymekaarkom van die vroue en hul saam-lees en interpretasie van die Bybelteks. Daar word gefokus op die konsep van interkulturele Bybel-lees (kommunale lees) wat geproblematiseer word soos dit uit die saamgestelde raamwerk van Afrika en Feministiese-hermeneutiek ontwikkel word. Die fisiese en seksuele geweld teen dié vroue het moontlik ’n direkte invloed op hulle spirituele identiteitsbewuswording en alledaagse lewe. In hoofstuk twee word die Feminisme en Afrika-hermeneutiek bespreek. Dit dien as die hermeneutiese raamwerk van die studie. Die stemme van die vroue word hoorbaar. In die Feminisme word die belang van die stem van die individu binne ’n bepaalde konteks beklemtoon. “Afrika-hermeneutiek” stel die kommunale ruimte voor, waarin dié stemme tot hulle reg kan kom. Binne die veilige ruimte wat geskep word, kan die gemarginaliseerde stemme van die vroue en unieke stem van die indiwidu tot haar reg kom. Hoofstuk drie handel oor die kommunale (leesproses) van 1 Timoteus 5:1-16 onder vroue in Zama-Zama. Die interkulturele gesprek fokus op die saam-lees en interpretasie van die Bybelteks as gespreksdokument. Daar word na die teks en inhoud gekyk. Die fokus in die teks val op die weduwees en hoe hulle hanteer is. Die rol wat gasvryheid/versorging, die interpretasie van stories van hoop en “die inkarnasie” in die geloofsgemeenskap speel, is ook deur die vroue verreken in die leesproses. Deur die kommunale lees van die teks het die vroue hul eie, asook gesamentlike inhoud en betekenis daarvan, weergee. “Feminisme” en Afrika-hermeneutiese konteks word ook hier verreken asook die posisie van vroue in die Mediterreense wêreld en vroeë kerk. Met 1 Timoteus 5:1-16 as gepreksdokument en die tweeledige hermeneutiese raamwerk as uitgangspunt, word die empiriese komponent en die teoretiese raamwerk van die studie in die volgende hoofstukke beskryf. In hoofstuk vier word daar aan die teoretiese raamwerk van die studie aandag gegee. Die hermeneutiese model van interkulturele Bybelinterpretasie van Kessler (2004), Hofstede (2001) se kultuurteorie, asook MacDonald (2000) se strukturele modelle oor spiritualiteitsbewuswording en ontwikkeling word hier verreken. Daar word ook aandag gegee aan die omskrywing van sleutelterme soos kultuur-, identiteit-, spiritualiteit- en identiteitsbewuswording. Hoofstuk vyf handel oor die metodologie. Hier word daar aandag gegee aan die navorsingsbenadering en ontwerp. Daar word ook gefokus op die seleksie van die deelnemers. Die navorsingsproses en data-insamelingstegnieke word ook hier verreken. Die analise en bespreking van die navorsingsresultate word in hoofstuk ses aangespreek. Die kwalitatiewe data wat ingewin is tydens die konkrete interkulturele gesprekke, word hier geanaliseer en bespreek. Verskillende Bylae bevat die detail inligting wat ingesamel en verwerk is tydens die studie. Die gevolgtrekking en implikasies van die studie word in hoofstuk sewe hanteer. Al die stemme wat gehoor is, die literatuurstudie, die unieke konteks van die gemarginaliseerde vroue, asook hulle saam-lees en interpretasie van die Bybelteks word hier gereflekteer en saamgevat. “Feminisme” en Afrika-hermeneutiese konteks is verreken, asook die posisie van die vroue van Zama-Zama wat deur die kommunale saam-lees en interpretasie van die Bybelteks, nuwe perspektiewe ontwikkel het. Daar is bevind in die studie dat die vroue wat gewoonlik slagoffers van fisiese en seksuele geweld was, ’n positiewe belewenis en groei ervaring beleef het ten opsigte van hul spirituele identiteitebewuswording en lewensuitkyk. Die veilige interkulturele gespreksruimte wat ontstaan het in die navorsinsproses was ‘n besondere instrument wat ingespan was ten einde sosiale transformasie te bewerkstellig.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This study investigates the relevance of Pastoral Caregivers (PCGs) in the Nigerian hospital context from a pastoral theological perspective. It argues that illness is a reality that confronts all humanity at certain times. It brings untold pain and suffering to the afflicted, physically, emotionally, psychologically and spiritually. As such, wholeness and health are some of the most important concerns of Nigerians and the global community as demonstrated by the Millennium Development Goals (MDGs) of the United Nations (UN). The Nigerian quest for wholeness is a search for meaning, significance, and purpose in life especially in illness, pain and suffering. This search involves questions about God’s involvement in suffering. For this reason, illness comprises a complex reality that defies easy remedy. However, affected persons often seek remedy in the hospital. But research shows that the medical model, despite its benefits, has limited capacity to fulfil the human quest for meaning. Also, the Draft Health Policy for Nigeria (DHPN) (2005:np) and National Strategic Health Development Plan (NSHDP) 2010-2015 (2010:5) has also stated that the health system of Nigeria is poor and Nigeria is not “on track towards significant improvement in meeting the health expectation of its people inclusive of achieving the health MDGs” (NSHDP 2010:10). However, the NSHDP 2010-2015 (2010:11) has also stated that a purposeful reform of the national healthcare delivery system is necessary for strengthening the weak and fragile national health delivery system and improving its performance towards achieving quality caregiving and quality of life. In line with these Ministry of Health reform plans, this study argues that such healthcare reforms should necessarily include pastoral caregivers (PCGs) as valuable and a necessary human resource for health, partnership for health and research. Religion and spirituality (the domain of pastoral care) have been put forward as best responding to many people’s quest for meaning. Consequently, this research has employed a practical theological methodology. Within this methodology a postfoundationalist paradigm according to Park (2010) has been utilised. In this regard, the structure of the chapters is aligned with the four tasks of practical theology as proposed by Osmer (2008). It further utilised relevant literature in the fields of theology, medicine and other social sciences from within Nigeria, Africa and beyond. It has been argued that the absence of meaningful pastoral care dimension is a significant weakness of the medical model as practised in Nigeria. It is inconsistent with the promotion of the health of patients and the community which the Nigerian Code of Medical Ethics (2004) articulates as the goal of medicine in Nigeria. It is also inconsistent with the holistic view of Nigerians on illness. Additionally, it is not consistent with the National Policy on Private Partnership for Health in Nigeria (NPPPHN) (2005) declaration that “alternative health providers, whose practices are of proven value, shall be encouraged and supported as frontline of health care provision for many people”. As the above Nigerian policies on health suggest – and this is also the position of this study – illness demands a holistic and multidisciplinary approach to combat it. This study has established that pastoral care embodies a vision of wholeness which resonates with the Nigerian holistic view of life whose practices are of proven value. Therefore, the inclusion of the PCG with a holistic theological approach into Nigerian hospital care could contribute to holistic and quality care of patients in hospitals. They could contribute towards the implantation of the NSHDP 2010-2015. This study is strongly motivated by the fact that human beings are made in the image of God and deserve love, respect for their values and desires, and dignity especially in the face of illness and suffering. Therefore, it recommends that hospitals and clinics in Nigeria should of necessity include PCGs in their hospitals and on their clinical team, as well as provide basic training for all members of the medical team in the pastoral assessment of patients. / AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die relevansie van pastorale versorgers (PV’s) in die Nigeriese hospitaalkonteks vanuit ’n pastoraal-teologiese perspektief. Daar word geargumenteer dat siekte ’n realiteit is wat die hele mensdom op bepaalde tye affekteer. Dit veroorsaak ongekende pyn en lyding vir die sieke, hetsy fisies, emosioneel, sielkundig of geestelik. Gevolglik is heelheid en gesondheid van die belangrikste oorwegings vir Nigeriërs, asook die globale gemeenskap, soos duidelik blyk uit die Verenigde Nasies se Millenniumontwikkelingsdoelwitte. Die Nigeriese strewe na heelheid is ’n soeke na betekenis, belangrikheid en sin in die lewe, veral in tye van siekte, pyn en lyding. Hierdie soeke betrek ook vrae oor God se rol in lyding. Om hierdie rede behels siekte ’n komplekse realiteit waarvoor daar geen maklike oplossing is nie. Siekes soek egter oplossings in die hospitaal. Navorsing bewys desnieteenstaande dat die mediese model, ten spyte van die voordele daarvan, beperkte kapasiteit het om die menslike soeke na betekenis te vervul. Nigerië se konsep-gesondheidsbeleid, die Draft Health Policy for Nigeria, of DHPN, (2005) en strategiese gesondheidsontwikkelingsplan, die National Strategic Health Development Plan, of NSHDP 2010-2015, (2010:5) stel dit verder dat die gesondheidstelsel in Nigerië swak is en dat die land nie op koers is na beduidende verbeterings in die voldoening aan die gesondheidsvereistes van sy mense gedagtig aan die gesondheidsbepalings van die Millennium-ontwikkelingsdoelwitte nie (NSHDP 2010:10). Die NSHDP 2010-2015 (2010:11) stel dit ook dat ’n doelmatige hervorming van die nasionale gesondheidsorgvoorsieningstelsel nodig is om die swak en breekbare nasionale gesondheidsvoorsieningstelsel te versterk en die werking daarvan te verbeter ten einde gehaltesorg en lewensgehalte te verseker. In lyn met die hervormingsplanne van die gesondheidsministerie, stel hierdie studie dit dat sodanige gesondheidsorghervormings noodwendig PV’s moet insluit as waardevolle en noodsaaklike menslike hulpbron vir gesondheid en vennootskap vir gesondheid en navorsing. Religie en spiritualiteit (die domein van pastorale sorg) is al gestel as uiters geskikte respons op mense se soeke na betekenis. Gevolglik het die navorsing ’n praktiese teologiese metodologie gebruik. Binne hierdie metodologie is gebruik gemaak van ’n post-fondamentalistiese paradigma volgens Park (2010). In hierdie verband is die struktuur van die hoofstukke belyn met die vier take van praktiese teologie soos voorgestel deur Osmer (2009). Verder word gebruik gemaak van relevante literatuur in die teologie, mediese wetenskap en sosiale wetenskappe van binne Nigerië, Afrika en verder. Dit word gestel dat die afwesigheid van ’n betekenisvolle pastoralesorgdimensie ’n beduidende swakheid is van die heersende mediese model wat in Nigerië geld. Dit is nie in pas met die bevordering van die gesondheid van pasiënte en die gemeenskap wat gestel word as die doel van die mediese wetenskap in Nigerië volgens die Nigeriese kode vir mediese etiek (2004) nie. Dit is ook nie in pas met Nigeriërs se holistiese beskouing van siekte nie. Verder is dit nie in pas met die nasionale beleid oor privaat gesonheidsvennootskappe in Nigerië, die National Policy on Private Partnership for Health in Nigeria, of NPPPHN (2005) nie, waarin dit gestel word dat alternatiewe gesondheidsverskaffers wie se praktyke as waardevol bewys is, aangemoedig en ondersteun sal word as voorste linie van gesondheidsorgverskaffing aan baie mense. Soos die bogenoemde Nigeriese beleide oor gesondheid voorhou – en dit is ook die posisie van hierdie studie – vereis siekte ’n holistiese en multidissiplinêre benadering om dit te beveg. Hierdie studie het bevestig dat pastorale sorg ’n visie van heelheid vergestalt wat resoneer met die Nigeriese holistiese siening van die lewe, waarvan die praktyke se waarde reeds bewys is. Die insluiting van die PV met ’n holistiese teologiese benadering by Nigeriese hospitaalsorg kan bydra tot holistiese en gehaltesorg vir pasiënte in hospitale. Dit kan bydra tot die vestiging van die NSHDP 2010-2015. Die studie word sterk gemotiveer deur die feit dat mense in die beeld van God gemaak is en liefde, respek vir hulle waardes en behoeftes en waardigheid verdien, veral in die aangesig van siekte en lyding. Hier word dus voorgestel dat hospitale en klinieke in Nigerië noodwendig PV’s in hulle hospitale en by hulle kliniese spanne moet insluit, en verder basiese opleiding in die pastorale assessering van pasiënte vir alle lede van die mediese span moet verskaf.

The research done in preparation for this study illustrated that – although a lot of research has been done in terms of the impact of intimacy on marriage, Biblical models for marriage, and the implications of intimacy prior to marriage – few studies have been done regarding researched Scriptural perspectives and pastoral guidelines related to sexual intimacy aimed at religious newlywed couples. The above situation resulted in the main research question: What pastoral guidelines can be given to a newlywed religious couple regarding sexual intimacy in the initial stage of their marriage? Further research questions arose from this research question. This study was aimed at compiling pastoral guidelines regarding the establishment of sexual intimacy in the initial stage of the Christian marriage. The method designed by Zerfass for Practical Theology was used during this study. During basic theoretical research, as designed in chapter 2, it became clear that relevant pastoral guidelines regarding the establishment of sexual intimacy in the Christian marriage can be identified from Scripture. Four guidelines, relevant to this study, were subsequently formulated. The practical theoretical research of the neighbouring sciences Psychology and Sociology in chapter 3 showed that humans are by nature sexual beings and that this is a need that attention should be given to. Sex inside the marriage is necessary, good and an important factor in marital happiness. Seeing as marriage is an intimate and loving relationship, the husband and wife should have each other’s interests and happiness as priority and not deny each other sex and sexual satisfaction. An empirical study to determine religious newlywed couples’ perceptions and attitudes regarding sexual intimacy in the initial stage of the Christian marriage was done in chapter 4. During this qualitative study, seven religious newlywed couples completed questionnaires, after which semi-structured interviews were conducted with each individual. In order to formulate specific practical theoretical pastoral guidelines, the researcher, in chapter 5, addressed the hermeneutical interaction within the context of religious newlywed couples. The basic theoretical perspectives arising from Scripture, practical theoretical perspectives as concluded from neighbouring Sciences, and the results from the empirical study were processed in order to compile possible guidelines for pastoral guidance. The aim of this pastoral guidance is the spiritual growth of both the husband and the wife, and to bring them to a better understanding of God’s will for sexual intimacy. The researcher’s final conclusion – as indicated by the central theoretical argument of this study – is that the compilation of pastoral guidelines regarding the establishment of sexual intimacy in the initial stage of the Christian marriage can indeed contribute to a deeper and more intimate marital relationship. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2011

This study focuses on the meaning of the Fatherhood of God in the counselling of the adoptee. A study of relevant literature has shown that the metaphor "God the Father" is seldom incorporated in pastoral counselling. This study explores the possibility of successfully incorporating the concept "Fatherhood of God" in the counselling of the adoptee. In order to do so, the perspectives of the basis theory and metatheory have been investigated. The basis theory has been developed through an exegetical study of Old Testament verses that speak explicitly of the Fatherhood of God, as well as the three Abba-texts of the New Testament. This indicates that the covenant is closely related to the Fatherhood of God. The metatheory has been developed after studying literature regarding adoption from the perspective of other disciplines. The matters identity, rejection and loss have been shown as significant issues in the life of the adoptee. An empirical study has been done in addition to the basis- and metatheory. This investigation has brought to light that the adoptee does in general sense not connect the concept "Fatherhood of God" to his adoption. In order to develop an own model, different existing models have been investigated. Thus it was decided to use the model of Eyrich and Hines as guideline. A model has been developed and proposed that successfully incorporates the research findings of this study. It seems that the concept "Fatherhood" of God can be successfully utilised in the pastoral counselling of the adoptee, especially regarding the issues of identity, rejection and loss. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

Training and pastoral supervision in Christian ministry has been in existence prominently since the 1920s, when the development of pastoral education as a distinct discipline and function of ministry arose out of Clinical Pastoral Education. Clinical Pastoral Education (CPE) has as it focus the professional education for ministry. This brings students of theology, ordained clergy, qualified laypersons and members of religious orders into supervised encounter with "living human documents" in order to develop their pastoral identity, interpersonal professional competence, and spirituality; including the skills of pastoral care and counselling, pastoral assessment, integration of theology and ministry, group leadership and pastoral theological reflection. The founders of Clinical Pastoral Education, Anton Boisen, William Keller and Richard Cabot, all from the East coast of the United States of America, adapted the methods of professional education in psychiatry, medicine and social work respectively. Some years later Seward Hiltner established a primary identity with theological education and ecumenical Christianity. A survey of literature from the 1960s shows a vitality and variety among CPE supervisors along with research and publications of theologians of note. These influential theologians are Don Browning, John Patton, Charles Gerkin and Steven Pattison to name a few. CPE originated in the USA and spread to Europe and Australia, but does not fit easily into the culture and methods of ministry training in South Africa. For CPE to be valid it must incorporate the cross-cultural customs and traditions in its context. The difficulties with CPE in South Africa centre on some components at the core of the process, and its paradoxical nature within the learning experience with regard to language, gender issues and questions of length and context. These and other specified difficulties open the discussion on the need for adaptation if CPE is to be successfully implemented in the South African context. Important as CPE is in pastoral ministerial training, it is recognised that it is not the only method of training and education in a cross-cultural context. This thesis explores and critiques the methods of CPE and argues that transplanting a process of education, albeit apparently successful, from overseas is not necessarily acceptable in a cross-cultural society. It is suggested that transformation along with a new model for the South African CPE process is necessary, taking into account the diversity of local African cultures. Existing theories, beliefs of CPE and current literature have been explored and applied to and tested in the South African situation. This thesis presents the results in the form of a design of a new model. / Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2001

In Kenya as elsewhere in Africa, women are economically deprived. This situation is exacerbated when a husband, who has been the sole bread winner, dies leaving his wife with no financial support to look after herself and the children. Traditionally, these women were cared for by levirate marriage. With the coming of modernization, care of widows has dramatically changed. It is in this understanding this study was undertaken to examine how the ACK Diocese of Nairobi, can explore some practical ways and means of dealing with issues affecting widows and address the cultural regulations that oppress, dehumanize and victimize them in the society and in the church. This thesis further examines how an African woman, living in a changing world can continue with her life once widowed. This is considering the fact that she is living in a male dominated society. After the first chapter, which provides background information, motivation and the research focus, the study proceeds with an investigation of what widows experience after their husband's death. Through the formal interviews the study asserts that widows undergo cultural marginalisation, emotional stress, financial insecurity and lack of meaning, control and purpose oflife. Then the study proceeds to a theological reflection on this experience in light of the word of God and the church. It points that it was a biblical tradition in the Old Testament and the New Testament to care for widows. The church is challenged to continue with this and redefine its original goal, at same the time rebuking the injustices in the society. In response to the experience of widows and the theological reflection, the thesis argues that there is need for a holistic four-fold ministry to widows in the ACK Diocese of Nairobi. It is argued that the church should be involved in the role of advocacy, counselling, empowerment and job creation. This is to help them regain their dignity, self-esteem, and become self-reliant. The thesis concludes with a set of practical proposals for the Anglican Diocese of Nairobi. / Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.

No abstract available. / Thesis (M.A.)-University of Durban-Westville, 2002.