Generalized Anxiety Disorder and related disorders frequently occur in the community. While the behavioural sciences have done much research on this, a justifiable pastoral therapeutic approach to a therapy for the individual who suffers from it, is needed. While psycho- and pharmacotherapy cannot be ignored, pastoral therapy - which takes into consideration the religious aspects of the individualâs world - can make a contribution to the treatment of the disorder. In this study the correlation between the individualâs father image and her/his image of God, as well as its influence on the development of Generalized Anxiety Disorder is researched. Favourable dividends to address the disorder are found through narrative rewriting of the individualâs father and God concepts. In chapter 1 the subject area of practical theology is explored. Attention is given to epistemological matters and the selection of a paradigm, resulting in the selection of a deductive theological epistemology within the reformed theological paradigm. Furthermore a diaconiological approach to the subject area is chosen and a diaconiological integrating encounter model is submitted for research. The second chapter comprises a summary of the field of anxiety disorders in order to obtain a complete view of the etiological and symptomatological aspects thereof. This psychopathological frame of reference however does not imply a modernistic approach to therapy, but aims to simplify naming various forms of anxiety disorders. In chapter 3 the research continues with specific attention to Generalized Anxiety Disorder. That the disorder is long-term and that known forms of therapy have limited effect is meaningful for a pastoral therapeutic approach. As the correlation between the father and God image is a central theme in this study, the father metaphor is explored from a theological perspective in chapter 4. Naming God as Father is inherent to Scripture and is meaningful for the way the individual experiences God. In Chapter 5 feministic commentary on masculine language concerning God is considered, and although feminine or gender neutral terminology for God is not supported, cognizance is taken of important correctives for traditional phrases of speech concerning God. This awareness sensitizes the pastoral therapist to accuracy concerning content in the application of the father metaphor. The theological research is concluded in chapter 6 with considerations regarding the use of Scripture in pastoral therapy as well as the faith imperative that encourages the individual to trust despite of anxiety. In chapter 7 the coherence between father- and God images and the symptomatology of Generalized Anxiety Disorder is explored. A negative father image, which leads to a distortion of the individualâs image of God, results in existential insecurity, which causes a lack of security within the individual. This deprivation of security is identified as a causal factor for Generalized Anxiety disorder. The development of a therapeutic model is discussed and methodology justified in chapter 8. The selection of a deductive epistemology results in the diaconiological nature of the model while itâs integrating nature makes the use of insights from other disciplines, as well as their application in a narrative modus operandi. In chapter 9 the practical application of the diaconiological integrating encounter model is researched using a narrative process in the context of a qualitative single case study. The conclusion in chapter 10 shows that the research hypothesis namely that the father- and God images of an individual can be a causal factor in the development of generalized anxiety disorder, is justified and that the healing of these concepts can be facilitated through narrative therapy, thus presenting a contribution to the therapy of individuals with this disorder.

This research is concerned with the complex situation in which the youth of the Christ Church Lahore find themselves. One of the key problems is that the youth do not have a sound knowledge of the Bible, which makes them less effective in witnessing in a Muslim country like Pakistan. After a brief introduction of Pakistan and the province Punjab, the research examined the countryâs famous cites Lahore with reference to aspects such as the historical and modern Lahore, people and population, history and culture, language and education. The history of the Christ Church Lahore and its youth, as well as the history of the youth ministry laid a firm foundation for the study. It has been observed that the adolescents of the Christ Church have been neglected, and this causes serious problems in their spiritual growth. The youth do face challenges and issues. They are also trying to find their true identity in Christ. Recognizing the basic needs of the young people will make the church in general and the Christ Church Lahore in particular aware how to care for their teens and to value this ministry. Five functions of the youth ministry, namely worship, prayer, fellowship, discipleship and evangelism or mission are highlighted to bring the adolescents into a relationship with God. It was necessary to develop a contextual youth ministry model for the youth of the Christ Church while studying different models. The emphasis was on creating a model which was Biblically based and culturally appropriate. In this regard, the key factors / principles were pointed out. For the youth of the Christ Church to operate in an effective way, the following points were provided, namely the importance of the election and responsibilities of the youth leadership team, an intergenerational youth ministry concept and the value of a vision, goals and programmes. The research also shows that family support (parents) is important for the spiritual growth of teens. A lack of family support hinders them in attending youth meetings regularly and in being available for the work of the Lord. The researcherâs interviews with the youth group, the leading pastor and members of the congregation helped to examine the real situation of the youth with their challenges and issues. The study confirms that the youth of the Christ Church need proper attention. Besides help to face their challenges and obstacles, they need youth ministry training and a discipleship process to equip them for an effective and fruitful ministry. The research also reveals that equipped youth leaders are needed to mentor and lead the young people. Without a supportive team or leadership team, the youth of the Christ Church will not survive. Throughout the research, it is emphasized that the youth are not the church of tomorrow but indeed the church of today. We cannot ignore them in the church. The topics and subtopics in this study are obviously areas that need independent and extensive research. However, the researcher has incorporated them in order to draw the true picture and examine the issues that the youth are facing.

Public pastoral care to persons infected with and affected by HIV and/or AIDS in the Brown community of Oudtshoorn. Chapter 1 forms the base of the study in which the whole action plan is provided. The schematic exposition for the research journey expresses a reconnisance route for theory and practice. This journey takes place in the Brown community of Oudtshoorn. Public care as embodiment of interlinked social constructs is being managed by means of the ARV Clinicâs programme. Qualitative research in the form of Participatory Action Research takes into service the narratorsâ stories in a participatory way. The narrative study crystallises in the ABCDE formula (Action, Background, Development, Climax, Ending) that strengthens the circular movement between practice and theory. Practical Theology and Pastoral Theology facilitate a meeting between co-researchers and the narrative of Jesus. Chapter two forms part of the background in which epistemological and theological presuppositions are discussed. Social constructionist discourse, as perspective according to which the truth in a postmodern society is understood, interacts with Practical Theology. The paradigm shifts within Practical Theology form part of the background and contributes towards understanding the process of theory formation and praxis within a social context. The aspects that are handled are the confessional approach and the correlative and communicative approach with the emphasis on praxis in the contextual approach. The ecological foundation of Practical Theology, together with postfoundationalism and public theology, form an integral part of the understanding of reality. Practical Theology accepts the challenge, with methodical skill, to facilitate dialogue between the knowledge of spirituality and the world within which it is practiced. Chapter 3 discusses the development of Pastoral Theology and the care models for journeying together. The three base approaches under discussion are the eductive-relational approach, the kerugmatic approach, and the phenomenological approach. The researcherâs anthropology forms part of his epistemology. The dualism and the impact of this on anthropological perspectives are explained. This research is based on the narrative approach. Collecting data, journeying together, and mutual care is done by means of the narrative conversational method. The circular movement between practice and theory is being strengthened with the use of verbatim quotations and reflection on it. The literary study in Chapter 4 forms the climax and enhances the knowledge and information regarding HIV and/or AIDS. The social aspects of the epidemic and its impact on local communities are explained. Poverty is a factor that accelerates the spread of the disease. The role of the church in bringing pastoral care to the community, in co-operation with the ubuntu principle, is essential for pastoral care. The South African National Strategic Plan for 2007 to 2011 is expounded as part of the action steps to bring hop and make a difference. Chapter 5 relates the homecoming of the travellers and writing an alternative narrative. The relationship between pastor and partners is discussed by means of fragments from the expressed lives of co-travellers. The practical part of the research at the ARV Clinic in Oudtshoorn becomes public by creating an audience for it. The end is open to provide space for themes and questions that are able to enrich and develop the research further.

The changing landscape of work and careers is attributed to constant world changes. It requires employeesâ skill regarding self-management as a locus of responsibility with pro-activity and an openness for new experiences. The population explosion of middle career adults and increasing knowledge regarding the middle career development have led to the identification of the middle life stage as a time worthy of study. In the study the metaphor of opera plays an important role. The research aims at becoming libretto (operatext) itself, with the accompaniment and application of metaphoric meaning where the structural exposition is embodied in the overture, acts and finale. This study is at home in the epistemological and methodological development of a broad and interdisciplinary dialogue, where various voices in the form of different domains converse in order to establish an integrated whole. An interdisciplinary dialogue deals with the attempt to convene a variety of disciplines of reasoning strategies with wide frames of reference, different epistemological catalysts and experimental resources. Four domains in this research study are given an opportunity to speak in an attempt to sensibly be held accountable regarding the challenge of spiritual life coaching as facilitating process would succeed in promoting middle career development. Although the four voices form the main characters, accents and nuances which have been embodied in additional characters representative of co-researchers and the librettis, are also heard. The first domain entails practical theology that does not only want to focus on manâs religious actions, but involves communication. It wants to establish a meeting between God and man, as well as communication with others to create space for God in this world outside the circumference of the church where public importance is underlined with a directedness to public wisdom and social transformation. The pragmatic facilitates a reflective dialogue and the construction of models which are applied by practical theology to provide guidance to individuals and communities regarding the method of activities or practices. Middle career development supposes the second domain and is regarded as a reevaluation and questioning time regarding personal, professional and spiritual development. The middle career entails the age group 40 to 55 years. This phase is characterized by two major variables, namely the confrontation of middle year transition and the retaining of productivity levels. Spirituality in the workplace currently enjoys wide corporative interest due to a worldwide movement which has brought about an emphasis shift to work as meaningful and sensible. It supposes the third dialogue partner representative of the domain, namely spiritual intelligence. The search for meaning and significance is brought into relation with spirituality due to the latter being described and understood as a type of intelligence. Life coaching, as the fourth domain, is multidisciplinary by nature. It is considered to be an eclectic approach where various skills and techniques are borrowed from other disciplines. Life coaching is considered to be a collaborative, solution-focused, resultsorientated and systematic process during which the coach facilitates the increase of life experience and goal achievement in the personal and professional life of the client. These four domains have united to an integrated whole where all participating parties could be heard in unison in the supposed interdisciplinary dialogue. The study reaches a climax in the agreeing illumination that spiritual life coaching as facilitating process can promote middle career development.

Chapter 1 of this study focuses on the growing numbers of older persons and the corresponding pastoral-therapeutic implications. Progressive developments in medical research and treatment and socio-economical change offer persons older than 65 a longer life expectancy and enable them to remain active for a longer period. The demographical implication is that persons in this age group form a larger proportion of populations across the world. These worldwide trends are also evident among all population groups in South Africa with comprehensive consequences in all areas of life, in particular also in respect of the pastoral care and spiritual well-being of the aged. The largest proportional increase in numbers is in the age group above 80. This population segment also includes the largest number of frail elderly persons, who have a special need of pastoral therapeutic support and involvement. In the context of developments in Practical Theology special reference is made to the effects of a hermeneutic approach manifested in post-modern and post-foundationalist paradigms. A diaconiological frame of reference is maintained in the discussion of basistheoretical, meta-theoretical and practical-theoretical methods of approach. In research studies of meetings with elderly residents, based on participative action research, observations are made using the different pastoral-therapeutic approaches as lenses. In chapter 2 the historical development of hermeneutic theory leading to the construction of a hermeneutic paradigmatic frame is pursued. Pastoral-therapeutic implications of a hermeneutic paradigm, which include a systemic and narrative approach, are critically considered. Metatheoretical psychotherapeutic narrative methods and pastoral therapeutic models, which represent different emphases, are critically evaluated from a diaconiological position. In chapter 3 metatheoretical gerontological and psychological scientific contributions are discussed. Residents in a retirement village who wish to receive pastoral therapy are involved in practical applications. The circumstances and views of residents were solicited in a general opinion survey. Basis-theoretical points of departure are elucidated with reference to the pastoraltherapeutic models of Louw and Gerkin. Basic-theoretical and other practical theological points of departure are applied as lenses in participative action research. Practical theoretical pastoral therapeutical approaches are introduced in chapter 4 with special reference to the practice-theory-practice spiralling model of Müller. This is followed by research reports of meetings with persons older than 80, in which perspectives that arose from views through the different practical-theological lenses are given. Perspectives gleaned from the different approaches enhanced the value of results separately and jointly. Contemplation of the Christian truths of salvation and particularly the comfort of eschatological promise afforded basis-theoretical opportunities for the affirmation of faith. Memories from the respondentsâ own life stories, in particular of the experience of weakness, pain and dependency, could be placed in the context of the Grand Narrative in the process of therapeutic narrative involvement. The metatheoretical gerontological and psychological lenses contributed valuable perspectives to the experience of later old age, leading to meaningful pastoral-therapeutic application. A better understanding of the need for spiritual growth and the achievement of integrity through self-acceptance and gerotranscendancy could be gained. Psychotherapeutic narrative methods such as deconstruction, externalization and unique outcomes could be applied with good outcomes in a diaconiological scriptural normative approach. Through the application of a practicaltheoretical spiralling practice-theory-practice lens special value could be added by close integration of the own story with the story of the Bible. Although behavioural changes in older persons who have set thinking patterns are difficult to achieve, limited success was achieved in the positive handling of mutual relations of inmates and influencing their actions. The most beneficial pastoral-therapeutical effects were probably achieved in respect of the integration of memories of life, which surfaced in stories told in conjunction with the reality of Christian experience at this late stage of life.

Paedophilia is a major problem in South Africa. The sexual molestation of children appears to be a common occurrence. Statistics show that one out of three girls and one out of five boys are victims of sexual molestation. It even is more terrifying to reveal that 95% of molesters are male, and that children who were molested, usually become molesters themselves. Paedophilia is not a subject people like to talk about. It is embedded in the negative social discourse of violence and has far-reaching consequences for everyone who is touched by it. The need arose to find a suitable pastoral model in which meaningful pastoral therapy and multi-disciplinary models can be utilized together in therapy with the paedophile. In view of the apparent lack of pastoral models to deal with this problem, this study set out to find a suitable model for meaningful guidance to the paedophile. The nature of the investigation is determined by the hermeneutic approach. The paedophile is not allowed to be neutral in the therapeutic process. He becomes a co-researcher who is involved in the process and progresses from understanding to change. The pastoral models with a hermeneutic angle contribute to this research. The hermeneutic approach is particularly valuable when considering the issues of being human, as well as the soul and sexuality. The strategies of the narrative approach are employed to give the participant the chance to tell his problem-filled story. Other strategies are also used, namely meditation, visualisation, gestalt therapy and prayer therapy. The foundation of pastoral therapy in the narrative approach is the diaconiological epistemology, which is theologically founded and in which the normative authority of the Bible is recognised. However, for the purposes of this study the strategies are dissociated from their original epistemological roots and are used in the diaconiological epistemology. By means of a qualitative research method this study enters into the world of the paedophile in an explorative and descriptive manner. This method also makes it possible for the researcher to conduct the study in a participatory manner to be able to describe the practical implementation of the pastoral therapeutic process that is being examined. The solution to the dilemma of the paedophile lies in a holistic approach in which the entire person is attended to. Persons in the grip of paedophilia need every bit of care they can get, including pastoral therapy. Pastoral therapy enabled the participant to become aware of his spiritual wounds. He moved from a negative God view to a new perspective and a positive God view. From there he could proceed to forgiveness, which plays an important part in the personâs feelings of guilt. True repentance occurred. The confession of sins enabled the participant to give and receive forgiveness. In this way inner healing was made possible. The participant benefited particularly from the visualisation techniques that were used. His interpersonal functioning improved and his feelings of guilt, sadness and anger were lessened. Society is not really aware of the phenomenon of paedophilia. Methods should be devised to raise consciousness in this regard. In this way not only the molester, but also victims of molestation that suffer from intense feelings of guilt, will gain fresh insights into their situation. At a meeting arranged by the researcher, women who had been molested as children, were given the opportunity to speak to a person who, by his own admission, is a paedophile and who has been managing and controlling his condition for nine years. They found answers to their questions and since he offered an apology to them on behalf of their molesters, they were able to forgive the persons who had wronged them. This study will render a service to society where there is a need for methods to make the general public aware of this enormous problem. The roots of paedophilia lie in the personâs childhood, where his unstable home and own molestation play an important role. I am reluctant to talk about total transformation, but what I can state with confidence is that a person, who molests children, may be taught the skills to control and manage his sexually deviant behaviour. Participants in this study expressed a genuine desire to be free from their symptoms. If pastoral therapy is employed in conjunction with other disciplines, other persons who also suffer from this deviant behaviour may also be helped. The findings in this study are based on information that was obtained from the molesters himself.

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Responsible renewal in the Christian church is a subject that has been debated widely for the past few decades and the debate takes on various forms. In some circles renewal means the implementation of new styles of service (ministry), resulting in a change in the character and spirituality of the church. It would, however, seem that most of the renewal movements simply have in mind numerical growth as a paradigm. For proponents of the Emerging Church the word ârenewalâ seems outdated, as it simply links to a forced adaptation from an old obsolete paradigm of being church. The Evangelies-Gereformeerde Kerk van Suid-Afrika (EGK) has as one of its aims the continuous focus on renewal with regards to a new breeze in witness, experience and message. In doing so, the church declares that a dead formalism and cold orthodoxy (teaching without life) are not welcome. On the one hand, the EGK assumes a strong conservative character, in all aspects obedient to the Bible as the Word of God, whilst, on the other hand, campaigning for spiritual renewal so that the lives of members will be in line with the holiness doctrine of the church. This research is aimed at establishing how practical and meaningful renewal can be achieved within the EGK, without the church compromising its Biblical convictions and conservative character. It is shown how the EGK was founded in 1944 from the ranks of the Nederduitse Gereformeerde Kerk (NGK) to answer to the need for spiritual renewal amongst evangelical members within the NGK. In this regard, the establishment of the EGK itself can be regarded as a renewal church. After six decades since its founding, there is a dire need for spiritual renewal, which will bring the lives of members of the church in line with its doctrine. Such renewal is eminently the work of God, but obedient men are the agents in realising renewal. As a starting point a theoretical basis investigation was done with regard to a Practical Theological ecclesiology in order to reach a meaningful practice theory for responsible renewal within the EGK. The Bible is the basis for establishing what the calling and task of the church ought to be, and the principles for being church are confirmed anew. This theoretical basis investigation is expanded in order to establish what responsible renewal involves according to the Bible. In both chapters contributions from leading local Practical theologians and those worldwide were researched, and data was tested against the Scriptural accuracy thereof. Furthermore, research was done with regard to contemporary renewal tendencies within the Church of Christ. The âChurch Growth Movementâ, âSeeker Sensitive Movementâ, âEmerging Churchâ, âJesus Seminarâ, and the âNew Reform Networkâ are critically judged from the diaconiological paradigm. For an empirical study qualitative interviews were conducted with leaders in the church regarding their experience of the status quo within the EGK, and to acquire proposals towards responsible renewal. This qualitative research was done in accordance with an interpretative approach in which initial concepts are validated and configurations done towards forming a theory which results in a more effective praxis. In accordance with the nature of a diaconiological epistemology, Scriptural principles are supplemented with knowledge from the human sciences and a new practice theory is suggested regarding responsible renewal within the EGK.

This participatory action research journey with co-researchers in the Galeshewe area, Kimberley explores the impact of public-awareness-campaigns on male abuse against women. In South Africa with its world renowned constitution of human rights and reactive legislative measures to vigorously instill gender equality, women are being abused on a daily basis. In 1982 public-awareness-campaigns analyzed womenâs experiences and began to publicly advocate for the ongoing solidarity amongst women, to address the abomination of male abuse against women and for gender equality. In 1999 South Africa joined the global initiative to rebel against male terrorism of women. Public-awareness-campaigns of male abuse against women objectify to minimize and eliminate the atrocity of male abuse against women. The narrative of Tamar in 2 Samuel 13: 1-21 are used as metaphor to give meaning to the atrocity of male abuse against women. Male abuse of women cuts across cultures, nations, societies, religions, social and economic boundaries. It is prevalent amongst married and unmarried heterosexual couples, lesbians and gays and males known and unknown to women who are abused. Within this pluralistic, diverse, democratic and secular country, restriction of women rights is perceived as the result of patriarchal religious teachings. Male abuse against women is inclusive of physical, psychological, emotional and sexual violence. Sexual violence is afforded its own category of violence because of demeaning prevalence within society. The world renowned constitution of South Africa with its vigourous legislation, as well as public-awareness-campaigns fails to prevent the ever pervasive practice of male abuse against women. A change of attitude seems to be needed. This study is both qualitative and empirical narrative research from a social constructionist epistemological perspective. The objective of the research is to gain practical wisdom. How can a public pastoral theology contribute to the success of public-awareness-campaigns? What is the impact of public-awareness-campaigns on male abuse against women? The church was spearheading the apartheid struggle in South Africa. Oppression of races was unacceptable and society fought against this oppression. What is the difference amongst genders that society accepts gender inequality? Where is the vigour of the ecclesia to continue with the struggle for gender equality? Male abuse against women denotes a social construct that infringes on the wholeness and human rights of both males and females. Public-awareness-campaigns in essence advocate for the respect and restoration of human dignity and human rights. Male abuse against women robs men and women of abundant life. Public pastoral theology will be the vehicle through which the research will be done. A holistic approach to the concrete local unique moment of practice can be nothing other than public. Male abuse of women cannot be discussed in the private arena of women only. Males should be included in any discussion or interaction of male abuse against women. Including males in the interactive discussion of male abuse against women guarantee a more holistic approach to the atrocity. Male abuse against women is a reality experience within society. Reality experiences emphasize the context of the individual. The research problem is explored from the narrative of Tamar and is then placed within a public pastoral context. Tamarâs experience at the hand of Amnon is given meaningful understanding within her own religious, cultural and traditional context. It is within this context that her reality experience is verbalized in her cry, âthat such a thing is not done in Israelâ. A multi-disciplinary, multi-cultural, multi-linguistic, multi-religious holistic approach from the local, specific context is suggested to arrive at meaningful interaction with the abomination of male abuse of women.

The rationale for this study was a desire to assist some of the alarmingly high number of orphaned children (especially in Sub-Saharan Africa) who are infected and/or affected by HIV/AIDS, and who find themselves in an instant crisis after the loss of their parents as a result of the pandemic. In such a crisis, young childrenâs normal support systems are often stripped away. This study is grounded in practical theology. It adopted a postmodern paradigm, with social constructionist discourse, as its epistemological point of departure, and narrative pastoral care/therapy as the counselling approach chosen to assist HIV/AIDS orphans. In a broader sense, theologically, the study is grounded in a public theological orientation, and holistic Biblical anthropological paradigms were explored to give meaning to peopleâs broken lives. The study argues for a wider community-oriented approach to assist HIV/AIDS orphans to (re)build their lives with hope and faith by assisting them in being (re)integrated into normal society with the maximum possible support systems available to them, using a home-based care approach, rather than institutional care. Methodologically speaking, qualitative research methods were used in the study, because qualitative researchers emphasize the value-laden nature of scientific inquiry. They seek answers to questions that emphasise how social experience is created and given meaning. In this study, the following proven research methods were used: participation action research methods complemented by scientifically designed case studies, questionnaires and focus groups. Three orphans who had lost their parents due to HIV- and AIDS-related illnesses agreed to participate in the research as co-researchers. They entered into conversation with the researcher. Later, focus group work was added, involving various caregivers and a multi-professional team. As a result of this study a unique public pastoral home-based programme supporting orphans who are infected or affected by HIV/AIDS has been created within the context of the South African National Defence Force (SANDF) and led by the SANDF Chaplaincy. This programme can easily be expanded to other contexts outside the military. The unique feature of this study was that researcher made effective use of participation action research methods in all stages of the research process. The orphans were regarded as co-researchers from the beginning and their input was seen as significant to the eventual outcome of the research. Because they could participate throughout the research process, their social constructions of being infected and/or affected by HIV/AIDS were regarded as essential indicators of how they gave meaning to their lives. In order for the co-researchers to move from dominant âproblem-saturatedâ life stories to new alternative stories of hope and meaningful life, the research process involved interactive collaboration with different role players. The use of a public theological orientation and holistic Biblical anthropological paradigms as the basis for the research made it possible for other co-researchers to be invited into the process. After interacting with the orphans through scientifically designed case studies and questionnaires, various care givers, including multi-professional care personnel, took part in Appreciative inquiry focus groups. In a very short time, these discussions elicited alternative and preferred life options that assisted the orphans in mapping the direction of exciting new life scenarios. The key outcome of this study is its demonstration of how the underlying value-based Biblical-anthropological hope orientation adopted by the researcher can be applied in a contextual narrative pastoral approach to assist HIV/AIDS orphans. By making use of different methods, such as Biblical pastoral care and narrative therapy, Appreciative inquiry focus groups with key public and professional role players, and other qualitative scientific analysis, the study succeeded in developing guidelines for a useful public pastoral care home-based programme for the military, as well as in broader society.