Facilitating improvement, here-and-now, in a person's psycho-spiritual functioning is an aspect of both practical theology and group psychotherapy. This improvement can only occur through human intermediary, as both practical theology and group psychotherapy recognise. The premise of this thesis is that people reveal their religious and existential concerns (i.e., one's deepest feelings about God, life, and existence) through their here-and-now interpersonal interactions. These existential and religious concerns can be successfully addressed within psychotherapy groups by adopting a nonlinear, psychotherapeutic approach which focuses on here-and-now interpersonal interactions. This here-and-now style of psychotherapy provides the pastor/therapist with a practical-theologically sound method by which to relate to another person on the deepest level, and it provides the means by which the pastor/therapist can identify, describe, and analyse another person's existential/religious issues. The following propositions are put forth: * * * * * * * Existential concerns are inevitably religious in nature but not always articulated in religious terms. These existential/religious concerns are the subject of both group therapy and practical theology. Practical theology is characterised by a Janus-like, self-reflective loop of theory to praxis. This loop is also seen in the here-and-now style of group psychotherapy. Group psychotherapy and practical theology deal with religious ideation: group therapy by examining interpersonal interactions; practical theology by examining the person-to-God relationship. Psychotherapy groups can be a "coming of God with human action as intermediary." Group psychotherapy and practical theology address genuine human need through the four pastoral functions. Group psychotherapy and practical theology adhere to the scientific method of constructing hypotheses based on deductions stemming from heightened awareness. Group psychotherapy has a practical theological function when it serves as a means of transitin~ through the theological stages of God the void, to God the enemy, to God the companion. Group psychotherapy fulfils a practical theological function by transforming human ways, i.e., opening one up to the influence of other people and the Christian God who works through those people as intermediaries. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)

Este trabalho indaga sobre a interface da ciência psicológica com o aconselhamento pastoral, culminando nas contribuições da psicologia pastoral. O primeiro capítulo contempla o desenvolvimento da psicologia e aborda algumas escolas tradicionais até a contemporaneidade. No segundo capítulo vislumbra-se a história do aconselhamento pastoral e sua evolução, transcorrendo por modelos proeminentes, como o fundamentalismo de Jay Adams, o modelo evangelical conforme Gary Collins e por fim o modelo holístico de libertação e crescimento de Howard Clinebell, além de seu destaque ao ministério de cura como amplo e inclusivo de toda a comunidade cristã. Aponta-se o ministério de aconselhamento pastoral como de grande evidência na atualidade. A psicologia pastoral é apresentada no terceiro capítulo como ponto de confluência da psicologia e do aconselhamento pastoral, pois ao mesmo tempo em que se vale da ciência é também um ministério eclesiástico. Como pano de fundo este estudo expõe a pós-modernidade e o momento de transição social, as possíveis crises contemporâneas e o papel do aconselhamento pastoral nas diferentes situações. O aconselhamento pastoral é um momento em que conselheiro e aconselhado caminham juntos, refletindo sobre as situações vivenciadas no sentido de empoderar a pessoa fragilizada a fazer escolhas autônomas e retomar o rumo da sua vida. / This work inquires on the interface of the psychological science with pastoral advising culminating in the contributions of the psychology pastoral. The first chapter covers the development of psychology and addresses some contemporary to traditional schools. The second chapter glimpses the history of pastoral counseling and its evolution, elapsing by prominent models, such as Jay Adams fundamentalism, the model as evangelical Gary Collinsand finally the holistic model of liberation and growth of Howard Clinebell, beyond its highlight to the healing ministry as broad and inclusive of the entire Christian community. It points out the ministry of pastoral counseling as great evidence today. The pastoral psychology is presented in the third chapter as point of confluence of the psychology and of pastoral advising, so at the same time in what it uses the science it is also it is an ecclesiastical ministry. The backdrop to this study exposes the postmodern and the moment of social transition, the possible contemporary crises and the role of pastoral counseling in different situations. Pastoral counseling is a time and advised counsel that go together, reflecting the situations experienced in order to empower the individual to make autonomous choices weakened and resume the course of your life.

M.A. / The Institute of Child and Parental Guidance at the Rand Afrikaans University presents a training course in Christian Lay Counselling. The aim of the course is to train people with a christian background as lay counsellors so that they can do counselling in a congregation and/or a church environment. This research entails a critical, scientific evaluation of this training programme to determine whether the experimental group's (n = 30) theoretical knowledge, counselling skills and attitudes was significantly enhanced by the training programme in comparison to the control group (n = 30). Chapter one addresses the problem and objective of the project. An overview of lay christian counselling is given in chapter two and in chapter three the training programme for christen lay counsellors of the Rand Afrikaans University is presented. The research procedures of the project are discussed in chapter four and the results of the research are given in chapter five. The results of the research are interpreted, conclusions are drawn, critique and recommendations are made based on the research findings in chapter six. The pass rate for the course in christian lay counselling was 100%. There is a negative correlation (r = -0,254) between the theoretical and practical mark for counselling skills. The growth in counselling skills is measured by using the "Group Assessment of Interpersonal Traits" (GAIT) by menas of pre- and post test procedures. The experimental group showed a marked, positive growth (p = 0,0160) in their application of counselling skills within a counselling framework. The control group showed a marked decline (p = 0,0156) in terms of the application of counselling skills within a counselling framework. The improvement in attitudes (personal growth) is measured by using the "Personal Orientation Inventory" (P01) by means of pre- and post test procedures. The experimental group showed a marked, positive growth in the following four scales of the PO1: Time Competent (Tc)(POI 1)(p = 0,0296), Inner Directed (1)(POI 2)(p = 0,0242), Feeling Reactivity (Fr)(POI 5)(p = 0,0255) and Intimate Contact (C)(POI 12)(p = 0,0013). The control group showed a marked decline (p = 0,0229) in terms of post test scores in relation to the Inner Directed scale (1)(POI 2). It would appear that the training programme for christian lay counsellors did in effect have a distinct positive influence on the experimental group's theoretical knowledge of counselling, the application of counselling skills in practise as well as the personal growth of course attendants.

Afrikaans: In hierdie proefskrif word die pastorale begeleiding van gesinne waarin kindermishandeling voorkom, nagevors. Die navorser het toenemend met gesinne waarin kindermishandeling voorkom te doen gekry. Daar bestaan by pastorale werkers (almal wat op een of ander wyse pastorale hulp verleen) onsekerheid en onkunde oor die begeleiding van hierdie gesinne. Daar bestaan ook 'n behoefte aan 'n pastorale benadering, aangesien kindermishandeling nog altyd binne die maatskaplike en psigologiese studievelde geressorteer het. Samelewingsprobleme, soos geweld, immorele dade en emosionele probleme gee dikwels tot kindermishandeling aanleiding. Hierdie studie neem die narratiewe benadering as uitgangspunt en wil aan die hand van enkele gevallestudies, op die bruikbaarheid van die narratiewe benadering reflekteer. Die mens word binne sy lewensverhaal en konteks verstaan, want die praktiese teologie as handelingswetenskap, kies sy uitgangspunt in die ervaringswêreld van mense en die situasie van die kerk in die samelewing. God het die mens as Sy verteenwoordiger en as kroon van die skepping gemaak. Met die sondeval het daar 'n skeiding in al die mens se verhoudings gekom. In sy genade rig God 'n verbond op waarin Hy homself aan die mens verbind. Die pastorale perspektief maak ems met die verhaal van 'n handelende Verbondsgod wat verlore mense red en in die versoeningswerk van Jesus Christus, Sy oneindige liefde vir die sondaar bewys. Die Koninkryk van God kry in elke mens gestalte as die mens die waardes van die Koninkryk erken en daarvolgens lewe. Die waardes is Iiefde, geregtigheid, vrede en hoop. In die gesin waarin kindermishandeling plaasvind, ontbreek hierdie waardes dikwels, want mishandeling is teenstrydig met God se plan vir die gesin en kinders. Deur die simbiotiese werk van die Heilige Gees word die mens in nood op die toekoms gerig, met hoop, nuwe groeipotensiaal en oorwinning. Die navorsing toon dat ‘n gesin wat met sy noodstorie van mishandeling weer oor die toekoms, onder leiding van ‘n bekende God begin droom, in die hede weer liefde, vrede, duursaamheid en veiligheid kan vind. Die benaderings van Müller en Freedman&Combs, asook die benutting van die genogram, stel pastors in staat om, saam met die gesin waarin kindermishandeling voorkom, dominante verhale te dekonstrueer en ‘n nuwe realiteit te konstrueer. English: This dissertation reports on a study of the pastoral counselling of families in which child abuse occurs. As research progressed, the researcher came into contact with increasing numbers of such families. Many pastoral workers (this includes all those who render pastoral assistance of some kind) are not adequately qualified to work with these families, and their lack of knowledge gives rise to uncertainty. There is also a need for a pastoral approach, since child abuse has always fallen with the specific fields of study of Social Science and Psychology. This study is based on the narrative approach and reflects on its usefulness by referring to a number of case studies. Since practical theology as an active science chooses as its point of departure the world as experienced by individuals, and the role of the church in society, man is viewed in the context of all his life experiences or his personal history. God created man as His representative on earth and as the pinnacle of His creation. The Fall resulted in the disintegration of man's relationship with God and with his fellow men. In His mercy God established a covenant, binding himself to mankind. The pastoral perspective is serious about this God of the Covenant who acts to save those that are lost and who, through the redeeming work of Jesus Christ, demonstrates His boundless love for sinners. The Kingdom of God is reflected in every person who acknowledges the values of the Kingdom and lives according to them. These values are love, justice, peace and hope. In families where children are abused, these values are often absent, since abuse is in conflict with God's plan for the family and for children. Through the symbiotic working of the Holy Spirit, people in need are helped to face the future with hope and a new potential for growth that can ultimately lead to victory. The research revealed that a family with a history of abuse can, under the guidance of a God that they know, again begin to dream about the future and can once again experience love, peace, stability and security. The approaches followed by Müller, Freedman&Combs, as well as the use of the genogram, enable pastors to assist members of families where child abuse occurs in deconstructing dominant experiences and constructing new realities. / Thesis (PhD (Practical Theology))--University of Pretoria, 2007. / Practical Theology / unrestricted

Thesis (doctoral)--Universität, Bonn, 2003. / Includes bibliographical references (p. 249-268).

Made available in DSpace on 2016-08-03T12:20:36Z (GMT). No. of bitstreams: 1 PAULO BESSA DA SILVA.pdf: 1105966 bytes, checksum: 7f8e6bc64663313a3d42871993f60a57 (MD5) Previous issue date: 2008-03-11 / The present research proposes to study possible relations between age, time of ministerial, or clerical, service in the Methodist Church, and self-image in terms of altruism. The theme of altruism is approached via philosophy, psychoanalysis, evolutionary studies, and the cognitive psychology of moral development. The research examines the criticisms and contributions offered by the psychoanalytical theories of Sigmund Freud and Jacques Lacan, with respect to the debate regarding altruism, and contributions offered by the investigations of Jean Piaget and Lawrence Kohlberg, with regard to the elaboration of ethical judgments made by persons. The text analyzes the image that Methodist pastors in Brazil have, or present, regarding themselves, in terms of actions toward the well-being of other human beings, taking into consideration responses and justifications to questions offered in the research questionnaire, in which hypothetical situations regarding altruism is required. The results show evidence that older pastors hold a more positive self-image than young pastors about altruism.(AU) / A presente pesquisa propõe-se a estudar possíveis relações entre idade, tempo de serviço como clérigo ou clériga na Igreja Metodista e auto-imagem destes últimos acerca de altruísmo. O tema do altruísmo é abordado a partir da filosofia, da psicanálise, dos estudos evolucionistas e da psicologia cognitiva do desenvolvimento moral. Examina as críticas e contribuições que a psicanálise de Sigmund Freud e Jacques Lacan deu aos debates sobre altruísmo, bem como as possíveis relações com o tema proporcionadas pelas investigações de Jean Piaget e Lawrence Kohlberg sobre a elaboração de juízos éticos pelas pessoas. Analisa a imagem que pastores(as) metodistas no Brasil têm ou apresentam acerca de si mesmos(as), no tocante a ações visando ao bem-estar de outros seres humanos, levando-se em conta suas respostas e justificativas ao questionário apresentado, no qual aparecem situações hipotéticas em que o altruísmo é requerido. Os resultados evidenciam que clérigos(as) mais idosos possuem uma auto-imagem mais positiva do que a apresentada pelos mais jovens, no tocante ao altruísmo.(AU)

Thesis (DTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: This research seeks to establish whether the members of the Seventh-day Adventist Church in South Africa have a characteristic personality type and temperament that relates to their style of spirituality. Style of spirituality here refers to all spiritual behaviour in a broad sense - how they pray, worship, use the Bible, care about others, relate to social needs, care about the environment, administer and organize their church activities, etc. This study does not deal with what they believe, but rather focuses on how they believe. This research further seeks to establish what impact participant's God-image has upon their level of spiritual maturity, if any at all. To what extent does one's personality and temperament influence spiritual maturity and God-image? What instruments were used? I used the Myers-Briggs Type Indicator to measure personality and temperament, the Personal Orientation Inventory of Everett Shostrom to measure levels of self-actualization and psychological maturity, the Faith Maturity Scale of Benson, Donahue, and Erickson, to measure faith maturity, and the Christian Preference Profile scale, which I developed to measure preferences of Christian religiosity, which also gave an indication of God-image. How was the study conducted? I visited approximately 22 SDA churches in the Western Cape and distributed the inventories to willing participants myself. I explained the purpose of the research and how to complete the inventories. Participants were requested to complete it at home and return it the next week. I made use of two supervised students who helped to mark the answer sheets and capture the data. What were the findings? The personality type of the SDA laity was more introverted, compared to a similar study indicating that SDA clergy were more extraverted. The most significant finding was that the dominant temperament was sensing/judging (SJ=70%), slightly higher than that for the clergy. The self-actualizing levels were relatively low - the two main measures, time competency and locus of control measured both in the non-actualizing range, as well as three of the ten sub-scales, relating to a rigid implementation of values, a pessimistic view of humanity, and a lack of acceptance of synergy between opposite characteristics. The faith maturity levels were slightly above the average, and were low on three of the eight measures, relating to integration of faith and life, social concerns, and involvement in social and environmental issues. The religious preference scale indicated a dominant relational style, followed by a dependent, personal, evangelical style, and a bureaucratic organizational style of religious preference. Some of the main characteristics of the SDA profile were a resistance to change, preservation of the status quo, stable, able administrators, favour a hierarchical, bureaucratic structure, substance-oriented rather than relationship-oriented, preserving their identity is a high priority, and is evidenced in preserving the purity of their beliefs, affectionately referred to as the "truth." / AFRIKAANSE OPSOMMING: Hierdie navorsing het ten doel om vas te stel of die lidmate van die Sewendedag- Adventistekerk in Suid-Afrika 'n kenmerkende persoonlikheidstipe en temperament het wat ooreenkom met hulle styl van spiritualiteit. Die styl van spiritualiteit verwys hier na aile spirituele gedrag in die bree sin - hoe hulle bid, aanbid, die Bybel gebruik, omgee vir andere, verhouding tot sosiale behoeftes, besorgdheid oor die omgewing, adrninistrasie en organisasie van kerklike aktiwiteite, ens. Hierdie studie het nie te make met wat hulle glo nie, maar eerder met hoe hulle glo. Hierdie navorsing poog verder om vas te stel watter impak deelnemers se Godsbeeld op hulle vlak van geestelike volwassenheid het, indien enige. Tot watter mate beinvloed 'n persoon se persoonlikheid en temperament sy/haar geestelike volwassenheid en Godsbeeld? Watter instrumente is gebruik? Ek het die Myers-Briggs Type Indicator gebruik om persoonlikheid en temperament te meet, die Personal Orientation Inventory van Everett Shostrom, om die vlakke van selfverwesenliking en psigologiese volwassenheid te meet, die Faith Maturity Scale van Benson, Donahue en Erickson, om geloofsvolwassenheid te meet en die Christian Preference Profile scale, wat ek self ontwikkel het om voorkeure van Christelike religieuse gedrag te meet en wat ook 'n aanduiding van Godsbeeld gegee het. Hoe is die studie aangepak? Ek het ongeveer 22 SDA gemeentes in die Weskaap besoek en het die vraelyste self uitgehandig aan gewillige deelnemers. Ek het die doel van die navorsing en hoe om die vraelyste in te vul verduidelik. Deelnemers is versoek om die vraelyste tuis in te vul en die volgende week terug te bring Ek het gebruik gemaak van twee studente wat onder my toesig die vraelyste help merk en die data op rekenaar geplaas het. Wat was die bevindinge? Die persoonlikheidstipe van die SDA leke was meer introverties as 'n vroeer vergelykende studie met SDA predikante wat aangedui het dat hulle meer ekstroverties was. Die beduidendste bevinding was dat die dorninante temperament "sensing/judging" (SJ=70%) was, effens hcer as die van die predikante. Die selfverwesenlikheidsvlakke was relatieflaag - die twee hoofskale, tydvaardigheid en lokus van kontrole, het beide in die nie-selfverwesenlikheidsgebied gemeet, asook drie van die tien subskale, naamlik rigiditeit ten opsigte van die toepassing van waardes, 'n pessimistiese mensesiening en 'n gebrek aan aanvaarding van sinergie tussen teenoorgestelde eienskappe. Die geloofsvolwassenheidsvlakke was effens bo die gemiddelde en was laag op drie van die agt skale, naamlik integrasie van geloof en lewe, sosiale aangeleenthede en betrokkenheid by sosiale en orngewingsake. Die godsdienstige voorkeurskaal het 'n dominante verhoudingstyl aangedui, gevolg deur 'n afhanklike, persoonlike, evangeliese styl en daarna 'n burokratiese organisasiestyl van religieuse voorkeur. Sommige van die hoofkenmerke van die SDA profiel was 'n weerstand tot verandering, behoud van die status quo, stabiele en vaardige adrninistrateurs, voorkeur vir 'n hierargiese, burokratiese struktuur, substansgeorienteerd eerder as verhoudingsgeorienteerd, behoud van eie identiteit as hoe prioriteit wat veral sigbaar is in die bewaring van die suiwerheid van hulle geloofsleer, alombekend as die "waarheid" binne Adventistekringe.

The research on "The healing touch of Nature in the context of pastoral therapy" illustrated the role of Nature in bringing healing to individual people in an urban context in South Africa. The role Nature plays in connecting the participants with God and how this positively affects their daily lives, has been central in the research. Through their interaction with Nature, the participants lead richer, more meaningful lives and experience a greater sense of well-being. Nature stimulates and elicits response as the digital world is set against the calm energy and "warmth of the earth". Through connection with God in Nature, the participants translate the healing metaphor into more tangible "language" – the "beautifying effect" of Nature. It is not the words that captivate, but the thoughts which the words carry. Mostly the research tells the story of the experiential knowledge of living in the intimate presence of God and the healing power of God‘s presence. This narrative is about a kind of knowing that can only come through Nature. The research offers a way of seeing Nature that could influence pastoral care today. / Practical Theology / M. Th. (Practical Theology with specialisation in Pastoral Therapy)

Met die oog daarop om 'n basisteorie vir familiepastoraat te ontwerp, word verskeie basisteoretiese konsepte geidentifiseer en bespreek. Dit is veral die relasionele definiering van families - eerder as die tradisionele biologiese definiering - wat van fundamentele belang vir basisteoretiese besinning is. Hierdie 'ekologiese' verstaan van families, sluit familiesisteme van alle vorms in en hou rekening met huidige sosiologiese realiteite sowel as bepaalde teologiese perspektiewe. In aansluiting by die relasionele definiering van families, het familiepastoraat 'n verhoudingsfokus en werk dit met 'n multidimensionele perspektief wat op al die dinamiese verhoudingsprosesse en -fases binne familiesisteme gerig is. In verbondenheid met die gemeente, benader familiepastoraat families as ekologiese geloofsisteme en funksioneer dit in die lig van die evangelie asook doelbewus binne koninkrykskonteks. In die slothoofstuk word al die sentrale basisteoretiese konsepte geintegreer tot 'n teoretiese geheel. Die basisteorie vir familiepastoraat, wat hier ontwerp word, kan kemagtig soos volg geformuleer word: Familiepastoraat is gesprekmatige verhoudingsorg van die ekologiese familie en dit geskied binne koninkrykskonteks. / For the purpose of developing a basic theory for family pastoral work, several basic theoretical concepts are identified and discussed. The defining of families in terms of relations - rather than the traditional biological defining - is of fundamental importance for basic theoretical reflection. This 'ecological' understanding of families includes families of all shapes and forms, whilst it also reflects sociological realities and it takes into account certain theological perspectives. The aim of family pastoral work is synchronised with the relational defining of families and focus, therefore, on the multiple dynamic relational processes and phases within family systems. For this manifold relational focus, family pastoral work operates with a multidimensional perspective. The basic theory developed for family pastoral work, can be formulated as follows: Family pastoral work is dialogical care of the relationships of ecological families and it operates within context of the Kingdom. / Practical Theology / M.Th. (Practical theology)

The research on "The healing touch of Nature in the context of pastoral therapy" illustrated the role of Nature in bringing healing to individual people in an urban context in South Africa. The role Nature plays in connecting the participants with God and how this positively affects their daily lives, has been central in the research. Through their interaction with Nature, the participants lead richer, more meaningful lives and experience a greater sense of well-being. Nature stimulates and elicits response as the digital world is set against the calm energy and "warmth of the earth". Through connection with God in Nature, the participants translate the healing metaphor into more tangible "language" – the "beautifying effect" of Nature. It is not the words that captivate, but the thoughts which the words carry. Mostly the research tells the story of the experiential knowledge of living in the intimate presence of God and the healing power of God‘s presence. This narrative is about a kind of knowing that can only come through Nature. The research offers a way of seeing Nature that could influence pastoral care today. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology with specialisation in Pastoral Therapy)