Healthy spiritual development of adolescents is lacking in our society. Research shows that the topic of spiritual development for adolescents has been neglected for some time. It is clear from Scripture that spiritual development needs to take place in the life of a believer and that it is in fact an ongoing process. Even though spirituality has not been classified as something scientific during the modern era, spirituality has made its way back in scientific circles. The scientific disciplines of sociology and psychology have indicated that adolescents have a need for spiritual development and that spiritual issues are important to them. However, adolescents of the twenty-first century also face some unique challenges that have an impact on their spiritual development. Both the quantitative and qualitative methods of research were used and it was clear from both these studies that there were certain areas with regard to spiritual development that needed attention. The results in particular showed that the majority of those adolescents who took part in the research did not spend enough time on spiritual practices and most of them have taken part in some form of risky behaviour. The overall influences from family, friends and youth leaders were positive and in general it seemed that the majority of adolescents who took part in the research had a good relationship with parents and youth leaders. Adolescents need help in their spiritual development and according to Scripture parents and youth/church leaders have the responsibility to assist them. Guidance was given to adolescents and to major role players in their lives to assist them in the process of spiritual development. / Thesis (MA (Pastoral Studies))--North-West University, Potchefstroom Campus, 2013

Healthy spiritual development of adolescents is lacking in our society. Research shows that the topic of spiritual development for adolescents has been neglected for some time. It is clear from Scripture that spiritual development needs to take place in the life of a believer and that it is in fact an ongoing process. Even though spirituality has not been classified as something scientific during the modern era, spirituality has made its way back in scientific circles. The scientific disciplines of sociology and psychology have indicated that adolescents have a need for spiritual development and that spiritual issues are important to them. However, adolescents of the twenty-first century also face some unique challenges that have an impact on their spiritual development. Both the quantitative and qualitative methods of research were used and it was clear from both these studies that there were certain areas with regard to spiritual development that needed attention. The results in particular showed that the majority of those adolescents who took part in the research did not spend enough time on spiritual practices and most of them have taken part in some form of risky behaviour. The overall influences from family, friends and youth leaders were positive and in general it seemed that the majority of adolescents who took part in the research had a good relationship with parents and youth leaders. Adolescents need help in their spiritual development and according to Scripture parents and youth/church leaders have the responsibility to assist them. Guidance was given to adolescents and to major role players in their lives to assist them in the process of spiritual development. / Thesis (MA (Pastoral Studies))--North-West University, Potchefstroom Campus, 2013

Looking at humankind and all the weight issues/problems, researchers ask one question: "Why do some people have problems with compulsive eating?" Throughout the years many studies has been done about Bulimia and Anorexia as eating behaviours, but not a lot of studies have been done about the theological area concerning research on compulsive eating disorders. From a Biblical and Christian-theological perspective, we find that God created the human as a being who is good and pure but as a result of disobedience, we are all sinners. Through sin, humankind is polluted; therefore humankind struggles to be in control of its own nature in itself. Because of sin, the whole trinity and harmony between God and His creation was disturbed. With a plan and a solution, God sent His only beloved Son, Jesus Christ to earth so that He could die for our sins on the cross. Jesus Christ, our Mediator, return to help us restore the balance between food and humankind. Looking at other social science research, we can see that eating disorders have been looked at and discussed in the medical world for at least the last century. An empirical research has been done with persons who believe that they are compulsive eaters. Through research, they discovered that the participants either had a very unpleasant childhood or during adulthood had had very difficult or unhappy relationships. It is because of these reasons that the researcher tried to establish that pastoral counseling could possibly help with healing. It can be a long and hard road to recovery because compulsive eating disorders can also be related to addiction. Research has shown that each person has to work on his/her relationships with him, God our Father, humankind and nature. The counselee has to acknowledge that he has a problem and there must be a deep desire to get healed systematically the counselee gets help/counseling through proposals as well as through deliberation. The counselee has to have a will to get healed as well as have the dedication to get rid of the addiction or habit through the help and strength of our beloved Father. / Thesis (M.A. (Pastoral)--North-West University, Potchefstroom Campus, 2009.

Looking at humankind and all the weight issues/problems, researchers ask one question: "Why do some people have problems with compulsive eating?" Throughout the years many studies has been done about Bulimia and Anorexia as eating behaviours, but not a lot of studies have been done about the theological area concerning research on compulsive eating disorders. From a Biblical and Christian-theological perspective, we find that God created the human as a being who is good and pure but as a result of disobedience, we are all sinners. Through sin, humankind is polluted; therefore humankind struggles to be in control of its own nature in itself. Because of sin, the whole trinity and harmony between God and His creation was disturbed. With a plan and a solution, God sent His only beloved Son, Jesus Christ to earth so that He could die for our sins on the cross. Jesus Christ, our Mediator, return to help us restore the balance between food and humankind. Looking at other social science research, we can see that eating disorders have been looked at and discussed in the medical world for at least the last century. An empirical research has been done with persons who believe that they are compulsive eaters. Through research, they discovered that the participants either had a very unpleasant childhood or during adulthood had had very difficult or unhappy relationships. It is because of these reasons that the researcher tried to establish that pastoral counseling could possibly help with healing. It can be a long and hard road to recovery because compulsive eating disorders can also be related to addiction. Research has shown that each person has to work on his/her relationships with him, God our Father, humankind and nature. The counselee has to acknowledge that he has a problem and there must be a deep desire to get healed systematically the counselee gets help/counseling through proposals as well as through deliberation. The counselee has to have a will to get healed as well as have the dedication to get rid of the addiction or habit through the help and strength of our beloved Father. / Thesis (M.A. (Pastoral)--North-West University, Potchefstroom Campus, 2009.

This study focused on the pastoral guidance of the emotional wounded teen on the basis of a number of broad markers from the book Ecclesiastes. From the basis–theoretical research (Chapters 2 and 3) it was clear that it is a major challenge to come to a proper understanding of the nature and problems of the teen and his experiences.It there is the necessary understanding of all the relevant aspects and if these are handled correctly, it can promote the growth process of the teen developing an intimate relationship with God, and eventually also lead to the experience of a true sense of life and joy. From Ecclesiastes a number of guidelines were identified which can assist in giving the teen the necessary perspective about his daily life struggles. Answers to the search for sense and joy in life do not lie in people and things under the sun, but in a living and intimate relationship with God, in other words in that which is above the sun (to use the imagery of Ecclesiastes). The meta–theoretical section focused on contributions from the adjacent disciplines. Here it was clear that the emotional wounding of the teen results in damage to the forming of identity and self–esteem.When the teen, in a changing environment, does not experience safety and security within healthy relationships, it quite often leads to an identity crisis and to more wounding. From the empirical research it transpired that, as a result of the burden of unresolved emotional baggage from the past, teens are inclined to have a very negative view of the challenges of life and also to experience life as senseless and without joy. In the establishment of an own identity and self–esteem they displayed a strong need for personal relationships. Their negative and weak self–esteem can furthermore be traced to the lack of role models. Another consequence of this lack is a weak relationship with God and other people, as well as an inability to make decisions and to handle crises and trauma. In the practice–theoretical section, through a hermeneutical interaction between basistheoretical guidelines and meta–theoretival perspectives, the formulation of an adapted practice theory, on the basis of guidelines from Ecclesiastes, about the pastoral guidance of the emotional wounded teen was attempted. This model, aimed at pastoral practice, presents parameters for the pastoral guidance of all unresolved trauma and the emotional pain of teens, which are aspects that inhibit spiritual advancement and emotional healing. Only then will the teen be able to truly focus on the enjoyment of life under the sun, in the light of the principles and guidelines from Ecclesiastes. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.

This study focused on the pastoral guidance of the emotional wounded teen on the basis of a number of broad markers from the book Ecclesiastes. From the basis–theoretical research (Chapters 2 and 3) it was clear that it is a major challenge to come to a proper understanding of the nature and problems of the teen and his experiences.It there is the necessary understanding of all the relevant aspects and if these are handled correctly, it can promote the growth process of the teen developing an intimate relationship with God, and eventually also lead to the experience of a true sense of life and joy. From Ecclesiastes a number of guidelines were identified which can assist in giving the teen the necessary perspective about his daily life struggles. Answers to the search for sense and joy in life do not lie in people and things under the sun, but in a living and intimate relationship with God, in other words in that which is above the sun (to use the imagery of Ecclesiastes). The meta–theoretical section focused on contributions from the adjacent disciplines. Here it was clear that the emotional wounding of the teen results in damage to the forming of identity and self–esteem.When the teen, in a changing environment, does not experience safety and security within healthy relationships, it quite often leads to an identity crisis and to more wounding. From the empirical research it transpired that, as a result of the burden of unresolved emotional baggage from the past, teens are inclined to have a very negative view of the challenges of life and also to experience life as senseless and without joy. In the establishment of an own identity and self–esteem they displayed a strong need for personal relationships. Their negative and weak self–esteem can furthermore be traced to the lack of role models. Another consequence of this lack is a weak relationship with God and other people, as well as an inability to make decisions and to handle crises and trauma. In the practice–theoretical section, through a hermeneutical interaction between basistheoretical guidelines and meta–theoretival perspectives, the formulation of an adapted practice theory, on the basis of guidelines from Ecclesiastes, about the pastoral guidance of the emotional wounded teen was attempted. This model, aimed at pastoral practice, presents parameters for the pastoral guidance of all unresolved trauma and the emotional pain of teens, which are aspects that inhibit spiritual advancement and emotional healing. Only then will the teen be able to truly focus on the enjoyment of life under the sun, in the light of the principles and guidelines from Ecclesiastes. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.

Generational ritual abuse within satanic or fertility (abusive witchcraft) cults is a controversial subject. This study shows that, while not all reported memories may be true, False Memory Syndrome is not an intrinsic scientific reality of generational ritual abuse. Recent publications under the editorial pens of Noblitt and Perskin Noblitt (2008), as well as Sachs and Galton (2008), describe the types of abuse and torture perpetrated in various forms of ritual abuse (including the results of a worldwide survey), together with the psychological, interpersonal and spiritual damage it caused survivors. It also speaks of the legal difficulties of survivors, the motives of perpetrators and the difficulties experienced with disappearing evidence (sometimes deliberately, otherwise because it does not fit the known legal paradigm). Survivors of generational ritual abuse suffer from what can be described under DESNOS (Disorders of Extreme Stress - Not Otherwise Specified), which is supported by research whilst not yet a formal DSM diagnostic category. Prolonged interpersonal trauma, involving multiple events lead to alterations of affect and impulses: in attention or consciousness; in self-perception; in relationships with other; in systems of meaning; as well as somatisation. Most often it results in dissociative disorders of which the most common is DID (Dissociative Identity Disorder) in which a person exhibits two or more distinct identities or personality states which recurrently take control of his or her behaviour. Various other diagnostic-related factors are discussed in this study, together with major paradigms for considering DID. These paradigms include the ego-state theory (referred to briefly), structural dissociation and attachment theory. These models' intervention strategies are also discussed. Models from three Christian psychologists are discussed - those of Joubert, Friesen and Wilder (a community model) - and Hawkins and Hawkins' pastoral model is reviewed as well. "The fear of the Lord" is found to be the reverential awe with which a believer approaches God; linked closely to the love of God; a fear that is advocated over the fear of human enemies or circumstances and which then dispels the latter; an emotion of fear that is experienced when confronted, as sinful human being, with God's presence and attributes such as his holiness; advocated by Jesus and Paul as based upon God's judgment, after which he may cast one into hell - and thus, one is not to fear what man could do unto one, or should not depart from God and continue in wilful sin. Ps. 86 contains a prayer for a united heart that the psalmist may fear God, linked to walking in his truth and praising God for deliverance from the grave. While "the fear of the Lord" is not a healing model in and of itself (various models of intervention can be used in the healing journey as found in the literature study), it guides the stance of the community, the pastoral counsellor (or other helper) as well as the survivors of generational ritual abuse who turn to God. It was found to form a doorway into the covenant relationship (or intimate relationship) with God in Scripture, and it is argued that, as such, it will help to lead survivors away from negative or destructive fear-bonded relationships (in Wilder's terms) into love-bonded relationships with God and others, thus leading to fulfilment of the command 'to love God with all one's heart, soul and strength and others as oneself' (Dt. 6; Mrk. 12:29-31). To this end, it aids the pastoral healing goal of a growing relationship with God and increasing maturity. Using the models of Heitink, Osmer and Hurding, the insights gained in this study are applied to the guidelines and proposed model for pastoral intervention. / Thesis (M.A. (Pastoral)--North-West University, Potchefstroom Campus, 2011.

Generational ritual abuse within satanic or fertility (abusive witchcraft) cults is a controversial subject. This study shows that, while not all reported memories may be true, False Memory Syndrome is not an intrinsic scientific reality of generational ritual abuse. Recent publications under the editorial pens of Noblitt and Perskin Noblitt (2008), as well as Sachs and Galton (2008), describe the types of abuse and torture perpetrated in various forms of ritual abuse (including the results of a worldwide survey), together with the psychological, interpersonal and spiritual damage it caused survivors. It also speaks of the legal difficulties of survivors, the motives of perpetrators and the difficulties experienced with disappearing evidence (sometimes deliberately, otherwise because it does not fit the known legal paradigm). Survivors of generational ritual abuse suffer from what can be described under DESNOS (Disorders of Extreme Stress - Not Otherwise Specified), which is supported by research whilst not yet a formal DSM diagnostic category. Prolonged interpersonal trauma, involving multiple events lead to alterations of affect and impulses: in attention or consciousness; in self-perception; in relationships with other; in systems of meaning; as well as somatisation. Most often it results in dissociative disorders of which the most common is DID (Dissociative Identity Disorder) in which a person exhibits two or more distinct identities or personality states which recurrently take control of his or her behaviour. Various other diagnostic-related factors are discussed in this study, together with major paradigms for considering DID. These paradigms include the ego-state theory (referred to briefly), structural dissociation and attachment theory. These models' intervention strategies are also discussed. Models from three Christian psychologists are discussed - those of Joubert, Friesen and Wilder (a community model) - and Hawkins and Hawkins' pastoral model is reviewed as well. "The fear of the Lord" is found to be the reverential awe with which a believer approaches God; linked closely to the love of God; a fear that is advocated over the fear of human enemies or circumstances and which then dispels the latter; an emotion of fear that is experienced when confronted, as sinful human being, with God's presence and attributes such as his holiness; advocated by Jesus and Paul as based upon God's judgment, after which he may cast one into hell - and thus, one is not to fear what man could do unto one, or should not depart from God and continue in wilful sin. Ps. 86 contains a prayer for a united heart that the psalmist may fear God, linked to walking in his truth and praising God for deliverance from the grave. While "the fear of the Lord" is not a healing model in and of itself (various models of intervention can be used in the healing journey as found in the literature study), it guides the stance of the community, the pastoral counsellor (or other helper) as well as the survivors of generational ritual abuse who turn to God. It was found to form a doorway into the covenant relationship (or intimate relationship) with God in Scripture, and it is argued that, as such, it will help to lead survivors away from negative or destructive fear-bonded relationships (in Wilder's terms) into love-bonded relationships with God and others, thus leading to fulfilment of the command 'to love God with all one's heart, soul and strength and others as oneself' (Dt. 6; Mrk. 12:29-31). To this end, it aids the pastoral healing goal of a growing relationship with God and increasing maturity. Using the models of Heitink, Osmer and Hurding, the insights gained in this study are applied to the guidelines and proposed model for pastoral intervention. / Thesis (M.A. (Pastoral)--North-West University, Potchefstroom Campus, 2011.