This study is a narrative research within the postfoundationalist and social constructionist paradigm which underpin the narrative approach to theology. The present research listened to the stories of Korean missionary children to ascertain their educational difficulties on the mission field. The history of Korean missionary abroad is not a long one. Korean missionaries, having little previous experience, often have difficulty in deciding how to raise their children. They also have difficulty to know the educational options available and which to choose. Up till now there are only a few Korean missionary children who have grown up on the mission field until adulthood. Missionary families face various education options on the mission field, and options are different in terms of each situation on the field. Today, there are up to 12,000 Korean missionary children around the world. Of these, approximately 60% attend schools on the mission fields and 40-50% are at MK/International schools. Most of MK/International schools are mainly based on the western education system, using mediocre English. Yet, Korean missionary children have a different background from Western, specifically in terms of language, culture, society, race and the educational systems they are used to. Most of Korean missionary parents have high expectations for their children’s education with a good academic career. It poses several problems to Korean missionary children’s education. Considering the struggle with education that Korean missionary children experience on the mission field this study aims to contribute towards the understanding of their situation, and thus to help them through their research process. To be effective, this study focused on a small number, specifically five Korean young adult missionary children who have grown up in Africa, currently living in South Africa, South Korea and North America. In order to gain a deeper understanding of educational issues Korean missionary children experience, children were selected from different educational backgrounds. With the co-researchers, individual, face-to face-interviews were held in Korea and in South Africa, and networking has been used when a face-to-face relationship was not possible. The internet phone was frequently used in the research process. The influences of traditions of interpretation over the co-researchers were discussed from the collaboration with them, and alternative interpretations emerged on their traditions through interdisciplinary conversation. Through this narrative research process the co-researchers were lead to understanding and empowerment, and they developed new meanings for their preferred stories for the future. As the narrative approach is open-ended rather than results-oriented, this research is not closed ended, but rather allows for growth and development to take place. / Thesis (PhD)--University of Pretoria, 2010. / Practical Theology / unrestricted

Summaries in Afrikaans and English / This research has shown that young people of different cultural groups have had and still have limited contact due to the history of our country. This contributed to the fact that there were, and still are, very few opportunities to build relationships. An introductory chapter in which the research methodology is explained, is followed by a discussion utilizing recent literature, of the question how the building of relationships can take place within the context of a diverse youth ministry (chapter 2). It became clear that the church, in its ministry to diverse youth groups, should create opportunities where the quality of relationships can be enhanced. In the research it was found that experiential learning activities, such as initiative activities, could have a positive influence on interpersonal skills in intercultural relationships (chapters 3 and 4). In chapter 5, firstly, certain conclusions were drawn. Secondly, recommendations were made and guidelines formulated regarding the building of relationships in the ministry to diverse youth groups. / Die navorsing vir hierdie studie het getoon dat jeugdiges van verskillende kultuurgroepe vanwee ons land se geskiedenis beperkte kontak gehad het en nog steeds het. Dit het meegebring dat geleenthede om verhoudinge te bou min was en steeds is. Na 'n inleidende hoofstuk waarin die navorsingsmetodologie uiteengesit word, volg 'n bespreking, aan die hand van resente literatuur oor die vraag hoe verhoudingsbou kan plaasvind in 'n diverse jeugbedieningkonteks (hoofstuk 2). Daaruit het dit duidelik geword dat die kerk in sy bediening aan diverse jeuggroepe geleenthede behoort te skep waartydens die kwaliteit van verhoudinge verbeter kan word. Die navorsing het bevind dat ervaringsleeraktiwiteite, byvoorbeeld inisiatiefaktiwiteite, 'n positiewe invloed kan he op interpersoonlike vaardighede in interkulturele verhoudinge (hoofstukke 3 en 4). In hoofstuk 5 is eerstens bepaalde gevolgtrekkings gemaak. Tweedens is aanbevelings gedoen en riglyne geformuleer met die oog op verhoudingsbou in die bediening aan diverse jeuggroepe. / Social Work / M. Diac. (Youth Work)

This research is conducted within a postmodern and social construction discourse and in context of narrative and participatory pastoral care and therapy. It has been influenced by the voices of five contextual theologies: a participatory approach to practical theology, narrative, contextual, feminist and liberation theologies. The participatory action research seeks to highlight how narrative and participatory pastoral care and therapy with children at Mary Ward Children’s Home, Kwekwe, Zimbabwe creates an inclusive and caring community. It argues that though residential childcare facilities/children’s homes are considered the last resort in the childcare system, we are witnessing not their demise but their development due to the increased numbers of AIDS-orphans and other vulnerable children in our society. The research aims were:  To develop inclusive narrative and participatory pastoral care and therapy practices at the home.  To co-create narrative and participatory pastoral care and therapy practices that respect the knowledges of the children involved.  To develop an eco-spirituality as participatory pastoral care and therapy practice.  To explore and co-author creative practices of doing narrative and participatory pastoral care and therapy practices which will help the participants integrate into the Home and society. In conclusion, suggestions are made for a narrative and participatory pastoral care and therapy practice that is inclusive and caring. In terms of the experience of children living with disability and experiencing loss, as well as those children who have been abused, it is specifically described as therapeutic, empowering and life-giving. Therefore, home managers, caregivers and pastoral therapists are invited into an ethical and passionate practice of pastoral care and therapy that has the potential to transform the lives of children in a residential child care facility. / Thesis (D. Th. (Practical Theology))

The Harry Potter series has been part of many kids’ socio-cultural context since 1997, and is a phenomenon that has had a huge impact on them (many of whom are now adults). It is argued that some kids’ identities and spiritualties may have been directly shaped, and may continue to be directly shaped, by the alternative sacred story presented by Rowling. As this has the Christ discourse woven into its narrative, there are kids who are using the Gospel values on a daily basis, whether they are aware of it or not. Rowling’s fantasy asks readers to question the impact that the dominant discourses of their ‘realities’ may be having on their identities and spiritualities, putting them in a position to question if that is indeed who they want to be. This study was motivated by how kids, who live in a Western society where one of the sacred stories is power/materialism/consumerism, can not only appreciate, but also live out (in lived theology) values of the Harry Potter series which are in complete opposition to the Western sacred story of power/consumerism/materialism. Since the consumerist discourse places a heavy burden on people to keep up with their socio-world, if they do not live up to these demands they will simply not ‘fit in’. People, especially kids, do not want to be perceived as outcasts. Practical theology seeks to react to, and understand the shifts that have a direct implication on how people’s lives are lived out and affected daily, in response to their socio-cultural world. One such shift is how people are now seeking ultimate answers from alternative sources such as for example literature, and specifically in this thesis, the Harry Potter series. Therefore, when a fantasy, such as Harry Potter, is published, it is important to question what kind of transformational and even transcendental impact it may be having on them. This is also an important question from a lived theology perspective as the Harry Potter series is lived religion. Lived theology seeks to understand how people practice and apply the sacred outside the Church and the four Gospels, while still using the Gospel message to live out their life on some level every day. These values include people’s practices, their actions towards others within their socio-cultural context and their personal sacred experiences that may allow them to transcend the way in which materialism affects their identity and spirituality. Lived theology seeks to understand how these values may affect practical theology. While some people no longer feel comfortable with/drawn to the Church, and feel alienated from the Gospels that were written for a socio-cultural context that is very different from Western society today, this does not mean that human beings are no longer spiritual/religious/Christian. They continue to seek for answers to the ultimate question at different stages of their lives. / Thesis (PhD)--University of Pretoria, 2014. / gm2015 / Practical Theology / PhD / Unrestricted

A number of previous studies have examined lay counsellor training within a modernist paradigm. By contrast, this study collaboratively presents ways of training pastoral caregivers using a participatory approach to practical theology and pastoral care in the postmodern time in which we live. The research journey starts from the premise that postmodernity calls for the mediation of a new approach to practising theology, pastoral care and giving authority to ordinary members of the church through training in pastoral work. This work therefore describes Participatory Pastoral Care (PPC) training as a suggested way to train people of God to use participatory approaches. The research journey also explores how the PPC training constructions they participated in brought about transformations in the co-researchers' lives, relationships, caring practices and the societies in which they live. This practical theology research document introduces the participants as co-researchers and theologians. The recollections shared by the participants reveal a rich variety of stories as these participants reflect on their lives, caring practices and faith journeys. This research document is viewed through the lens of a postmodern epistemology that builds on social constructionist and poststructuralist perspectives. Thirty-three participants embarked on this feminist narrative participatory action research journey, not only to tell their stories, but also to negotiate and challenge ways of training pastoral caregivers within a participatory practical theological and pastoral approach. This research document informs the church, theological institutions and broader caregiver practices through narratives about what the participating members of various congregations find helpful in the co-construction of participatory pastoral training and what they do not find helpful. The methods used to gather the recollections of the participants were multiple reflexive conversations and the discussion of a semi-structured questionnaire. This research journey therefore offers a deeper understanding of the experience of being part of a postmodern construction of training for participatory pastoral caregivers that has the transformation of society as its theological aim. / Practical Theology / D.Th. (Practical Theology - with specialisation in Pastoral Therapy)

Thesis (MTh)(Practical Theology and Missiology)--University of Stellenbosch, 1997 / ENGLISH ABSTRACT:The church is commissioned to make disciples by baptising them and teaching them what the Head of the church, Jesus Christ, taught his disciples. One of the accents in recent literature is that faith development (making disciples) is also a socialising process. The church is one of the socialising agents and plays a special role in the faith development of each individual member, and especially in the faith development of the child. According to developmental psychology a special developmental task of the pre-school years is socialization. These years are very important for socialising in general, and therefore for faith development as a socialising process. How successful is the socialising process when the pre-schoolers comprise a very small part of a congregation? The Dutch Reformed Church Stellenbosch- Sentraal has an aging congregation; pre-schoolers comprise a mere 3% of its members. If they do not experience that they belong to the congregation and if there are insufficient opportunities for them to take part in congregational activities the necessary faith development (in so far as it'comprises socialization) is impaired.The body of the church should communicate to pre-schoolers that they form part of the body. In our era of electronic communication it may happen that communication between congregation and pre-schooler is unsuccessful when the congregation do not communicate purposefully and in the language and in the range of perception of the pre-schooler of this era. The question is therefore posed: How effectively does the Dutch Reformed Church Stellenbosch- Sentraal communicate to its pre-schoolers that they are part of the body of this church? In order to answer this question one should study the results of the communication process of the pre-schoolers. One should look at the cognitive contents already established in the pre-schoolers, but this alone can be misleading. The author holds the opinion that pre-schoolers form perceptions about the congregation in the process of communication. Their perceptions form a positive or negative filter through which all further communication is sent. If the pre-schoolers have positive perceptions of this congregation, it will be conducive to further faith development. The problem is therefore posed: Do the perceptions of the pre-schoolers of the Dutch Reformed Church Stellenbosch-Sentraal on the congregation show that they associate themselves positively with the congregation? An answer to this question will enable the local church to evaluate whether it understands its role as socialising agent in faith development. This may lead to adjustments in its ministry. For the Christian church in general the processes taking place and being described in one specific congregation may lead to reflection and evaluating of similar processes taking place within every Christian church. Such reflection is even more necessary in our secularised pluralistic world, a world in which the Christian church wishes to maintain the uniqueness and necessity of the Biblical salvation message. With the aim of discovering and describing their perceptions, all pre-schoolers in the congregation born between 01-01-1989 and 31-12-1990 were selected and methods were designed to reveal and describe their perceptions about the congregation. Their perceptions were revealed and described through kinetic drawings (interpreted by more than one person), the design of a projective measuring instrument with pictures and reporting (conversations). At the same time the attitude of the congregation towards these pre-schoolers were gauged by means of participant observation and in a random opinion poll. Conclusions Although the researcher had (thanks to the research!) very good relations with most of the pre-schoolers and they probably were inclined to give answers which they would regard as having a positive influence on that relationship, their answers during conversations with them point to positive perceptions of aspects of the congregation of which they are part. Their good relationship with the researcher is one of these positive aspects. It does not however necessarily follow that positive perceptions are in the majority. There are negative perceptions as well. Some positive remarks made by the pre-schoolers were cancelled in part by remarks by their parents indicating that they objected to going to some of the meetings of the church. They used some surprising concepts about the congregation. In so far as faith development contains a knowledge component (faith = knowledge + trust) it can be accepted that the concepts that they use at the moment will form an important basis for further faith development. Perceptions, unlike concepts, suggest something about the relationship between subject (child) and object (congregation). The concepts do not necessarily point to the existence of positive perceptions about the congregation. However, the researcher found that the cognitive basis was supported by a moderately positive affective component. It seems that there are several elements of enjoymenU pleasantness in • the socialising (fellowship) of the smaller primary gatherings such as family prayers and get-togethers of a few families, • the service aspect of outreaches to small children in squatter camps at secondary meetings such as "kinderkrans", the weekly children's meeting (empathy, compassion, missions) • and the festive elements such as singing, lighting of candles, and going to the pulpit in family services as tertiary meetings. Whether these positive experiences resonate sufficiently in the words, deeds and attitudes of other (adult) members of the church remains to be seen. The research has shown that the congregation is making adaptations in order to heighten the effectiveness of its communication and that the pre-schoolers point to these elements as pleasant congregational experiences. The research also showed that pre-school children need symbols to express their identification with the congregation. The church council should therefore stress representative symbol communication and rituals in a building without important symbols such as a tower and bells, and where the neighbouring church building is rich in symbols. However, effective communication within a congregation is not only about visible symbols and rituals, but are about communication which is born in the heart of a loving Father God. In union with Jesus Christ, his Son and Head of the body of the church, members are involved in a great communication process of which the content may be typified as gospel (good news). In order to talk about effective communication, the congregation should listen to and search for the vision of God, and they should expect the Creator Spirit to grant the congregation gifts that can be used in the new communication era in order to further the evangelical dialogue between God and the pre-school child (amongst others) and between the congregation and the pre-school child. Should the congregation not grasp that each member is there for the sake of others, the congregation is in danger of breaking up in generational or other groupings, not grasping the benefits from inter-generational gatherings where each group can contribute towards the faith development of other groups. When harmony, reconciliation and supplementation are pursued in a pluriform way in the worship and service programmes of the congregation, the pre-schooler should not be absent. When the pre-schooler forms part of this kind of worship, he finds his own meaning. The congregation is the setting where this glorification of God is realised in the temporal. If this research contributes towards empowering the congregation to incorporate the pre-school children of the congregation in congregational activities in honour of God, to glorify Him, then this research may be regarded as the practice of successful practical theology. / AFRIKAANSE OPSOMMING:Die gemeente het die opdrag om dissipels te maak deur hulle te doop en alles te leer wat die Hoof van die gemeente, Jesus Christus, sy volgelinge beveel het. Een van die beklemtonings in die meer resente Iiteratuur is dat geloofsvorming (om dissipels te maak) o.a. 'n sosialiseringsproses is. Die gemeente is een van die besondere sosialiseringsagente en speel 'n spesiale ral in die vorming van die geloof van elke indiwiduele lidmaat, en in besonder die geloofsvorming van die kind. In die kleuterjare is sosialisering volgens die ontwikkelingsielkunde "n spesiale ontwikkelingstaak. Die kleuterjare is dus besonder belangrik vir sosialisering in die algemeen, maar dan ook vir geloofsvorming as 'n sosialiseringsproses. Hoe geslaagd is hierdie sosialiseringsproses wanneer die kleuters 'n baie klein persentasie van 'n gemeente uitmaak? Die Ned. Geref. Kerk Stellenbosch- Sentraal is 'n verouderende gemeente waarvan slegs 3% van sy lidmate voorskools is. Sonder die ervaring dat hulle aan die gemeente behoort, en sonder genoeg geleentheid tot deelname aan die aktiwiteite van die gemeente, word die nodige geloofsvorming (in soverre dit sosialisering is), benadeel. Die gemeenteliggaam behoort aan die kleuters te kommunikeer dat hulle deel is van die gemeente. In die nuwe elektroniese kommunikasie-era mag dit egter gebeur dat die kommunikasie tussen gemeente en kleuter nie staag nie, omdat die gemeente nie doelgerig, in die taal en belewingswereld van die kleuter van hierdie era kommunikeer nie. Die vraag word dus gestel: Hoe effektief kommunikeer die Ned. Geref. Kerk Stellenbosch-Sentraal aan sy kleuters dat hulle deel van die gemeenteliggaam is? Om hierdie vraag te beantwoord, kan 'n mens probeer kyk na resultate van die kommunikasieproses by die kleuters. 'n Mens sou kon kyk na die kognitiewe inhoude wat reeds by die kleuters gevestig het, maar dit aileen kan misleidend wees. Die navorser is van oordeel dat die kleuters in die kommunikasieproses persepsies oor die gemeente vorm. Hierdie persepsies vorm 'n positiewe of negatiewe filter waardeur aile verdere kommunikasie gestuur word. Indien die kleuters dus positiewe persepsies van die gemeente het, kan dit bevorderlik wees vir verdere geloofsvorming. Daarom lui die probleemstelling: Dui die persepsies wat die kleuters van die Ned. Geref. Kerk Stellenbosch-Sentraal oor die gemeente het daarop dat hulle hulleself positief met die gemeente verbind? 'n Antwoord op hierdie vraag kan die plaaslike gemeente help om te evalueer of hy sy rol as sosialiseringsagent in die geloofsvorming verstaan. Dit kan lei tot aanpassings in die bedieningspraktyk. Vir die Christelike kerk in die algemeen kan die prosesse wat in een gemeente gebeur en beskryf word, lei tot besinning en evaluering van dieselfde prosesse wat binne elke Christelike gemeente plaasvind. Hierdie besinning is des te meer noodsaaklik in 'n gesekulariseerde pluralistiese wereld, waarbinne die Christelike Kerk die uniekheid en noodsaaklikheid van die Bybelse verlossingsboodskap wil handhaaf. Met 'n eksplorerend-beskrywend doel voor oe is all die kleuters wat aan die gemeente behoort en wat tussen 01-01-1989 en 31-12-1990 gebore is, geselekteer en metodes ontwerp om hulle persepsies oor die gemeente aan die Iig te bring en te beskryf. Deur kinetiese tekeninge (wat deur meer as een persoon ge'interpreteer is), die ontwerp van 'n projektiewe meetinstrument met prente, en selfrapportering (gesprekke) is die persepsies van die kleuters ontbloot en beskryf. Terselfdertyd is die houding van die gemeente teenoor hierdie kleuters gepeil deur middel van deelnemende waarneming en in 'n steekproef-meningsopname. Gevolgtrekkings: Alhoewel die navorser (danksy die navorsing!) op baie goeie voet met die meeste kleuters geplaas is en kleuters in gesprekke waarskynlik ook antwoorde gegee het wat hulle as bevorderlik vir die verhouding tussen hulle en die navorser kon beskou, wil dit tog voorkom asof die kleuters aangename persepsies oor aspekte van die gemeenteliggaam het. Die positiewe verhouding met die navorser op sigself is een so 'n positiewe aspek. Dit beteken egter nie noodwendig dat daar 'n oorwig van aangename persepsies is nie. Daar is ook negatiewe persepsies. Positiewe opmerkings deur kleuters oor aktiwiteite word gedeeltelik uitgekanselleer deur opmerkings van kleuterouers wat aandui dat hulle protesteer teen sekere soort byeenkomste. Die kleuters het In aantal verrassende konsepte rondom die gemeente gebruik. In soverre geloofsvorming ook 'n kenniskomponent het (geloof = kennis + vertroue), kan daar aanvaar word dat die begrippe wat die kleuters tans hanteer 'n belangrike onderbou vorm vir verdere geloofsvorming. Persepsies, anders as konsepte, suggereer egter iets van die verhouding tussen die subjek (kleuter) en die objek (gemeente). Die konsepte dui dus nie sonder meer die bestaan van positiewe persepsies oor die gemeente aan nie. Die navorser het egter ook waargeneem dat die kognitiewe onderbou ondersteun word deur 'n redelik positiewe affektiewe komponent. Daar is genoeg aanduiding dat daar heelwat elemente van genieting/aangenaamheid is in • die sosialisering ('fellowship') by veral die kleiner primere byeenkomste soos by huisgodsdiens en wanneer 'n paar gesinne bymekaar kom, • die diensgerigtheid en uitreike na kleuters van die nabygelee plakkers-area by die sekondere groeperings soos die kinderkrans (empatie, barmhartigheid, sending), • en die vieringselemente soos die sang, aansteek van kerse, beweging na die liturgiese ruimte by die gesinsdienste as tersiere byeenkomste. Of hierdie aangename ervarings genoegsaam resoneer in die woorde, dade en houdings van ander (volwasse) lidmate, bly 'n ope vraag. Die navorsing het aangetoon dat die gemeente aanpassings maak om die effektiwiteit van die kommunikasie te verhoog en dat die kleuters juis na hierdie vernuwende elemente verwys as aangename gemeente-ervarings. Die navorsing het egter ook aangetoon dat kleuters visuele simbole nodig het om uitdrukking te gee aan hulle gemeente-identiteit. Die kerkraad behoort erns te maak met die representatiewe simboolkommunikasie en rituele in 'n kerkgebou waar belangrike simbole soos die toring en klokke ontbreek, en waar die buurgemeente se kerkgebou besonder ryk is aan simbole. Effektiewe kommunikasie binne gemeenteverband het egter nie net te doen met uiterlike simbole en rituele nie, maar met 'n kommunikasiegebeure wat ontspring in die hart van die Iiefdevolle Vadergod. In verbondenheid aan Jesus, sy Seun, die Hoof van die gemeenteliggaam, is die gemeentelede betrek by 'n groot kommunikasieproses waarvan die inhoud as evangelie (goeie nuus) getipeer word. Om dus te praat van effektiewe kommunikasie sal daar meer geluister en gesoek moet word na die visie van God, en meer verwag moet word dat die kreatiewe Skeppergees sy gemeente sal begenadig met gawes wat in die nuwe kommunikasie-era gebruik kan word om die evangeliese dialoog tussen God en kleuter (onder andere), asook gemeente en kleuter te bevorder. Indien die gemeente nie verstaan dat elke lid daar is ter wille van die ander nie, kan die gemeente in generasiegroepe of ander groepe opbreek sonder dat hulle verstaan dat die gemeente baat by intergeneratiewe byeenkomste waarbinne elke groep 'n bydrae lewer tot die geloofsvorming van die ander. Wanneer daar egter op pluriforme wyse (baie style, vorme, smake) in die aanbidding en diensgerigtheid saam harmonie, versoening en aanvulling gesoek word mag die kleuter se plek nie leeg wees nie. Wanneer die kleuter in hierdie aanbidding deel kry, vind hy ook sy eie sin. Die gemeente is by uitstek die ruimte waarbinne hierdie verheerliking in die tydelike bedeling realiseer. In soverre hierdie navorsing 'n bydrae kon lewer om die gemeenteruimte te help vul met die sinvolle inskakeling van die gemeentekleuters wat God saam verheerlik, in soverre was die navorsing die beoefening van geslaagde praktiese teologie.

A number of previous studies have examined lay counsellor training within a modernist paradigm. By contrast, this study collaboratively presents ways of training pastoral caregivers using a participatory approach to practical theology and pastoral care in the postmodern time in which we live. The research journey starts from the premise that postmodernity calls for the mediation of a new approach to practising theology, pastoral care and giving authority to ordinary members of the church through training in pastoral work. This work therefore describes Participatory Pastoral Care (PPC) training as a suggested way to train people of God to use participatory approaches. The research journey also explores how the PPC training constructions they participated in brought about transformations in the co-researchers' lives, relationships, caring practices and the societies in which they live. This practical theology research document introduces the participants as co-researchers and theologians. The recollections shared by the participants reveal a rich variety of stories as these participants reflect on their lives, caring practices and faith journeys. This research document is viewed through the lens of a postmodern epistemology that builds on social constructionist and poststructuralist perspectives. Thirty-three participants embarked on this feminist narrative participatory action research journey, not only to tell their stories, but also to negotiate and challenge ways of training pastoral caregivers within a participatory practical theological and pastoral approach. This research document informs the church, theological institutions and broader caregiver practices through narratives about what the participating members of various congregations find helpful in the co-construction of participatory pastoral training and what they do not find helpful. The methods used to gather the recollections of the participants were multiple reflexive conversations and the discussion of a semi-structured questionnaire. This research journey therefore offers a deeper understanding of the experience of being part of a postmodern construction of training for participatory pastoral caregivers that has the transformation of society as its theological aim. / Philosophy, Practical and Systematic Theology / D.Th. (Practical Theology - with specialisation in Pastoral Therapy)

Extra-marital affairs seem to be rampant among Seventh-day Adventist adult membership in Botswana. To determine the extent of the problem, to investigate the causative factors and to suggest ways in which individuals and families can be helped, has been the motivation for this study. It was discovered that 11.8% of married adults in the survey had at least one secret sexual partner, and 42.6% of singles had an illegal sexual partner(s). Seventh-day Adventist adults' sexuality in Botswana is characterized by hetero-sexual, multiple partners. Some of the contributing factors are economic, cultural and spiritual. Despite the prevailing influences, the majority of the adults (68%) still disagree with lax sexual behavior. This gives hope to work for their restoration and empowerment. Two key areas that were seen to be critical in empowering them were the family and spirituality. A psycho-spiritual program called, Harmonious Development, is being suggested for a systematic, educational, holistic and lifelong empowerment. This model is based on the psycho-educational theory developed by W.J. Schoeman for adult training. / SCH: HUM, SOC SCIENC & THEO / DTH (SYSTEMATIC THEOLOGY)

Summaries in Afrikaans and English / The research for this study has shown that the circumstances in which the majority of children in South Africa find themselves, are extremely complex and problematic, to such an extent that not only the quality of children's lives is endangered, but their lives as such. Besides the measures taken by government to improve the situation of children, it is pre-eminently the Christian church that is able to render a unique and, at the same time, a fully relevant contribution to the debate, processes and actions regarding children in South Africa. For this to be achieved, however, the church should be guided by a theology that is truly contextual and missionary in nature. In this study, therefore, distinct critical elements are being identified, which could be utilized in shaping a theory for child ministry. What is visualized by the researcher in this regard, is the formulation of a practicail-theological theory that is derived from a Scripturally sound theology, on the one hand, and, on the other, oriented to the contextual realities of children. / Die navorsing vir hierdie studie het getoon dat die lewensomstandighede van die meerderheid kinders in Suid-Afrika uiters kompleks en problematies is, in so 'n mate dat nie alleen die lewenskwaliteit van kinders nie, maar hulle lewe selfbedreig word. Benewens die maatreels van owerheidswee om die lot van kinders te verbeter, is dit by uitstek die Christelike kerk wat in staat is om 'n unieke en tegelyk volledig relevante bydrae te lewer tot die debat, prosesse en aksies rakende kinders in Suid-Afrika. Hierin sal die kerk hom egter moet laat lei deur 'n teologie wat op kontekstueel en missioner verantwoorde wyse beoefen word. In die studie word daarom bepaalde kritiese elemente geifdentifiseer wat in verdere teorievorming oor kinderbediening aangewend kan word. Wat in die verband die navorser voor oe staan, is die formulering van 'n prakties-teologiese teorie wat enersyds aan 'n Skrifgetroue teologie ontleen en andersyds aan die kontekstuele realiteite van kinders georienteer is. / Social Work / M. Diac. (Youth work)

Text in Afrikaans / Individuals can be deemed weaklings within the family relations by social discourse that claims that the value of a human being is measured by his productivity and mobility. Parkinson's disease in its turn has a paralysing effect on the mobility of the physical body. The above-mentioned social discourse on the one hand and Parkinson's disease on the other hand become a dominant story that "paralyses" the individual. During research someone who has been diagnosed with Parkinson's disease, related how she wrote an alternative story. This person, who practices a reformed spirituality, wrote an alternative story by using Christian faith language, which, in the end, halted the marginalising effect of Parkinson's disease. In this study the concerned participant had the opportunity to share her genuine experiences and her application of Christian language of faith to manage Parkinson's disease. / Practical Theology / M. Th.