Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: This study tries to examine the impact of microcredit on the lives of poor people. There are different views on microcredit as a powerful development tool regarding its success in developing the lives of the poor and, sometimes, these views are contradictory. However, poverty is a global issue; it is a problem that even the wealthiest nation is experiencing. In this scenario, a country like Zambia is facing a great challenge to alleviate or reduce poverty, because poverty is the cause of many problems, such as suicides, illiteracy, unemployment and diseases like depression, stress, etc. In order to control these diseases, poverty must firstly be controlled. At government, church and also at international level, many strategies are implemented daily to control poverty. Therefore, the purpose of this study is to observe what role microcredit is playing in poverty alleviation in Zambia. Zambia is a country that ranks below average on most social indicators within Central Africa. Its economic inequalities are enormous leaving indigenous Lusaka rural‘s population far behind. With this point of departure, this research aims to measure the impact of microcredit on indigenous poor people in a village situated in the poorest region of Zambia. Its purpose is to capture how the economic capacity has changed over time due to microcredits from a microfinance institution. In order to obtain a multi-dimensional picture of their situation, four additional related aspects are examined: the political capacity, social and human capital, and gender equality. In addition, a correlation analysis of the inter-relation between these aspects and the church is done. The results are two-sided and demonstrate no general correlation between time and economic capacity, nor among the four other aspects. The variables that increase with time are: the current construction of their houses, the quality of their clothes, and their political capacity. However, the reliability of the data is somewhat questionable. An ana-lysis of these contributes to the ongoing discussion on how to perform impact studies on microfinance institutions, as well as how different aspects influence each other. / AFRIKAANSE OPSOMMING: Hierdie studie poog om die impak van mikrokrediet op die lewens van arm mense te ondersoek. Daar is verskeie menings oor mikrokrediet as 'n magtige ontwikkelings-meganisme met betrekking tot die sukses daarvan in die ontwikkeling van armes se lewens, en hierdie menings is soms teenstrydig. Maar, armoede is 'n globale verskynsel; dit is 'n probleem wat selfs die rykste nasies ondervind. Hierdie senario, 'n land soos Zambië, ondervind tans 'n groot uitdaging om armoede te verlig of te verminder, want armoede veroorsaak baie probleme soos selfmoorde, ongeletterdheid, werkloosheid en siektes soos depressie, spanning, ens. Om hierdie siektes te beheer, moet armoede vir eers beheer word. Op regerings-, kerklike en ook internasionale vlak, word baie strategieë daagliks geïmplementeer om armoede te beheer. Daarom is die doel van hierdie studie om vas te stel watter rol mikrokrediet tans speel in armoede-verligting in Zambië. Zambië is 'n land wat laer as die gemiddelde beskou word op meeste van die sosiale aanwysers binne Sentraal-Afrika. Sy ekonomiese ongelykhede is ontsettend groot, wat die inheemse plattelandse Lusaka se bevolking ver agterlaat. Met hierdie vertrekpunt, beoog hierdie navorsing om die impak te meet van mikrokrediet op inheemse arm mense in 'n dorpie wat in die armste streek van Zambië geleë is. Die doel is om vas te stel hoe die ekonomiese kapasiteit verander het met verloop van tyd, te danke aan mikrokrediete van 'n mikrofinansiële inrigting. Om 'n multi-dimensionele beeld van hul situasie te verkry, word vier addisionele verwante aspekte ondersoek: die politieke kapasiteit, sosiale asook menslike kapitaal, en geslagsgelykheid. Daarby is 'n korrelasie-analise van die onderlinge verhouding tussen hierdie aspekte en die kerk gedoen. Die resultate is twee-sydig en toon geen algemene korrelasie tussen tyd en ekonomiese kapasiteit, of onder die vier ander aspekte nie. Die veranderlikes wat toeneem oor tyd is: die huidige konstruksie van hul huise, die kwaliteit van hul klere en hul politieke kapasiteit. Maar, die betroubaarheid van die data is in 'n mate twyfelagtig. 'n Analise hiervan dra by tot die deurlopende gesprek oor hoe om impakstudies op mikrofinansiële inrigtings te doen, en ook hoe verskillende aspekte mekaar beïnvloed.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This research endeavors to make a more satisfactory connection between the text and sermon by utilizing the speech act theory (SAT). In the light of SAT, the movement from text to sermon is neither simply to be viewed as finding timeless principles, meanings, big ideas from Scripture nor to emphasize a human experience in the modern world to serve as a re-narration of the text. Rather, the homiletical bridge in SAT has to be considered as the performative action of the text itself. The essence of interpretation in preaching is therefore to recognize the illocutionary act in Scripture. In SAT, the illocutionary act creates the meaning as well as the perlocutionary action. This is the center of the effort in order to build a more satisfactory bridge between text and sermon. Obviously, the SAT can directly serve the Reformed Confessions in which the living Triune God is still speaking through the Scripture in the present. The Spirit is the enabler of a disclosure of the autonomous and meaningful action of the Bible. The Spirit has continually enabled the Christian community to understand and to enact the Scripture in the context of the common life of the Christian community. This means that the Bible is not given to be exegeted in academic isolation, but to be performed by the people of God. Perhaps, when the preacher proclaims the re-illocutionary preaching, he/she will encounter an unexpected manner of sermon. However, this creative preaching generates unexpected reality through the Bible in which the Spirit gives the energy to accomplish this alternative reality. This should offer practical guidelines for performing individual faith and generating social capital. That event is proclaimed (performed) as the living Word of God for modern man. / AFRIKAANSE OPSOMMING: Hierdie navorsing beoog om ‘n meer bevredigende konneksie te maak tussen teks en preek deur gebruik te maak van die sogenaamde “Speech Act Theory”, oftewel Spraak Handeling Teorie [SHT]. In die lig van die SHT is die beweging vanaf teks na preek nie net om klem te lê op onveranderde beginsels, opinies, waardevolle betekenisse van die Woord of ondervindinge van menslike ervaring in die moderne wêreld om as ‘n herskrywing van die teks te dien nie, maar eerder moet die homilitiese brug gesien word as die manifestering van die teks self. Die primêre fokus van interpretasie is hiervolgens dus om die performatiwe funksie van die Woord te herken. Volgens die SHT skep die performatiewe funksie die betekenis sowel as die performatiewe aksie. Bogenoemde uitgangspunte vorm die middelpunt van aksies wat geneem word om te verseker dat ‘n aanvaarbare brug gebou word tussen prediking en teks. Dit wil voorkom asof die SHT die Gereformeerde Belydenis kan dien, aangesien die Lewende, Drie-enige God volgens hierdie belydenis nog steeds deur die Woord praat in die teenwoordige tyd. Hiervolgens is die Gees van God ‘n fasiliteerder van die onafhanklike en betekenisvolle openbaring van die Bybel. Die Gees van God het volgens hierdie belydens voortdurend die Christen gemeenskap gelei om die Woord te verstaan en om dit uit te voer in die konteks van die normale Christen gemeenskap. Dit beteken dat die Bybel nie gegee is om bloot in isolasie akademies uitgelê te word nie, maar om uit-gevoer te word deur die gemeenskap van God. Predikers wat die performatiewe boodskap van die Skrif binne die kragveld van hierdie gemeenskap preek, mag op verrassende wyses anders preek. Hierdie kreatiewe styl van prediking genereer ‘n onverwagse realiteit, in ooreenstemming met dit wat die Bybel deur die Gees van God intendeer om uit te voer (“perform”). Hierdeur word individuele geloof, maar ook die verrykking van die gemeenskap gedien.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: As humans we are thinking beings. This thesis introduces the topic of “destructive thinking.” This is described rather broadly as any type of thinking that is considered counterproductive, harmful, and maladaptive or has a damaging and negative effect on the individual’s identity, relationships, social context and worldview. Of particular interest to this study are cognitive distortions; thinking errors; irrational beliefs; and inappropriate God-images. It was noted that most of our everyday thinking takes place unconsciously and that cognitive distortions or thinking errors are common occurrences. These are of particular interest to this study since destructive thoughts are viewed as facilitating emotional distress, psychopathology, inappropriate God-images and faith pathology. Sometimes we fall into a negative rut or just get stuck in our ways of thinking, feeling and acting. The idea of changing cognitions to change feelings is a central feature of this thesis. The primary goal is to facilitate the restructuring of destructive thoughts. The main focus of this thesis is on developing a theological understanding and perspective of ‘destructive thinking’ in the context of pastoral care. I therefore explore the type of thoughts that the pastoral caregiver should look for that could pose as ‘risk factors’ inhibiting spiritual growth and spiritual well-being. I identify and encourage the development of thoughts that are more likely to promote spiritual healing, spiritual growth and a mature faith. To accomplish this task, I begin with an exploration of ‘destructive thinking’ in the Cognitive Behaviour Therapy literature (CT & REBT respectively) (Chapter 2). This is followed by an exploration of ‘destructive thinking’ within the interplay between Religion and Christian Spirituality (Chapter 3). I then propose a pastoral model of spiritual healing and wholeness that could assist pastoral caregivers to understand and address “destructive thinking” in a constructive and responsible way (Chapter 4). This study concluded that thoughts are at the centre of our functioning as thinking beings. If our thinking is ‘destructive’, the consequence on our spiritual and psychological lives may be devastating. Our thoughts have the ability to destroy and transform. In reviewing the potential impact of destructive thoughts on the individual’s spirituality and spiritual well-being, a number of destructive types of religious thinking are identified, such as inappropriate God-images. In assessing the relationship between one’s God-image and psychological and spiritual well-being, a link between one’s thoughts (cognitions), spiritual and psychological well-being is suggested. As an outcome of this research, I propose a holistic approach to destructive thinking that takes into account one’s faith, spiritual maturity, beliefs, cognitions and relationships (with oneself, others and God). The psycho-pastoral approach proposed takes the role of cognition seriously. It offers an excellent and practical method to understanding and managing destructive thinking, that promotes healing and wholeness, through the reframing and restructuring of destructive thoughts. The intention is to assist individuals to become more responsible and aware of their own thinking, as well as more knowledgeable about cognition in general, so as to act on this awareness. This includes the ability to monitor one’s own thinking, recognize errors and minimize destructive thoughts. The objective of this thesis is to explore the constructive contribution that pastoral care can make to destructive thinking. / AFRIKAANSE OPSOMMING: Ons as mense is denkende wesens. Hierdie tesis handel oor die onderwerp ‘destruktiewe denkwyses’. In die breë sin beteken dit enige denke wat beskou word as teen-produktief, skadelik, wanaanpassings of wat ’n vernietigende en negatiewe uitwerking het op die persoon se identiteit, verhoudings, sosiale konteks en wêreldbeskouing. Van besondere belang tot hierdie studie is wanpersepsies, irrasionele gelowe en onvanpaste Godsbeelde (afgode). Daar is gevind dat ons alledaagse denke onbewustelik plaasvind en dat verkeerde opvattings en wanindrukke algemeen plaasvind. Hierdie gebeurlikhede is van besondere belang met betrekking tot hierdie studie, aangesien destruktiewe denkwyses makliker lei tot emosionele lyding, geestesstoornisse, onvanpaste afgodery en geloofsafwykings. Somtyds beland ons in ’n negatiewe patroon of raak vasgevang in ons manier van denke, gevoelens en optrede. Die idee om persepsies te verander om sodoende gevoelens te verander, is die sentrale fokus van hierde tesis. Die primêre doel is om die heropbouing van destruktiewe denke te vergemaklik. Die sentrale fokus van hierdie tesis is ’n teologiese ontwikkeling van begrip en perspektief van destruktiewe denke in die konteks van pastorale sorg. Dus ondersoek ek die tipe gedagtes waarna die pastorale versorger moet soek – wat beskou kan word as risiko faktore wat spirituele groei en welstand kan inhibeer. Ek identifiseer en moedig die ontwikkeling van gedagtes aan vir spirituele groei en ’n volwasse geloof. Om hierdie taak te bereik, begin ek met ’n ondersoek na destruktiewe denke in die Cognitive Behaviour Therapy Literature (CT & REBT onderskeidelik – Hoofstuk 2). Dit word opgevolg deur ’n ondersoek na ‘destruktiewe denke’ met die interaksie tussen geloofs- en Christelike spiritualiteit (Hoofstuk 3). Ek stel dan ’n pastorale model van spirituele heling voor wat pastorale versorgers kan help om destruktiewe denkwyses te verstaan en aan te spreek in ’n konstruktiewe en verantwoordelike wyse (Hoofstuk 4). Die gevolgtrekking volgens hierdie studie is dat ons gedagtes die middelpunt van ons handeling as denkende wesens is. Destruktiewe gedagtes kan ’n ontstellende uitwerking op ons spirituele en psigologiese lewens hê. Ons gedagtes het die vermoë om ons te vernietig en te verander. Met nabetragting van die potensiële impak van destruktiewe gedagtes op die individu se spiritualiteit en spirituele welstand, word ’n paar godsdienstige denkrigtings geïdentifiseer – soos onvanpaste afgode. Met bepaling van die verhouding tussen ’n mens se Godsbeeld en psigologiese en spirituele welstand, word voorgestel dat daar ’n verband is tussen ’n mens se persepsies en spirituele en psigologiese welstand. Gevolglik stel ek voor dat daar ’n holistiese benadering tot destruktiewe denkwyses, met inagneming van ’n persoon se geloof, spirituele volwassenheid, godsdiens, persepsies en verhoudings met homself, andere en God, moet wees. Die voorgestelde psigo-pastorale benadering maak erns met die rol van persepsie. Dit bied ’n uitstekende en praktiese metode aan vir begrip en beheer van destruktiewe denke. Dit bevorder heling deur die heropbouing van destruktiewe denke. Die plan is om persone te help om meer bewus en ingelig te wees oor hulle eie denke en persepsies in die algemeen en meer verantwoordelik op te tree. Dit sluit die vermoë in om jou eie gedagtes te monitor, flaters te herken en destruktiewe denke te verminder. Die doel van hierdie tesis is om die konstruktiewe bydrae wat pastorale sorg tot destruktiewe denke kan maak, te ondersoek.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This thesis is an exploratory study of Zimbabwean immigrants in South Africa. It is anticipated that this thesis will shed light on the identity and role of local congregations towards strangers and foreigners. Concepts such as openness, hospitality, acceptance, trust, willingness, and true understanding are used to try and establish understanding and reconciliation between South Africans and immigrants. The research follows the violent attacks on Zimbabwean immigrants because of the conception that the increase in Zimbabwean immigrants are to the detriment of South African citizens. In the opinion of the researcher, this is only one side of the issue – there is also another side. These foreigners are people who have valid reasons for coming to South Africa. The living conditions in their own countries have become unbearable and they turned to South Africa for a better life and future. The scale of illegal immigration came as a surprise to both the immigrants and locals in South Africa. These groups together have formed a new South African society, and with it came new economic, social, and welfare problems. This new society needs to form a new understanding of each individual’s background, personality, and cultural differences. The challenges experienced by the Zimbabwean migrants in South Africa are unacceptable and insensitive. From this study, it can be concluded that the South African Government does not play its part to the full extent, but relies on the Church to deal with the immigrants and their challenges. / AFRIKAANSE OPSOMMING: Hierdie tesis is ’n verkennende studie van Zimbabwese migrante in Suid-Afrika. Die doel is om lig te werp op die identiteit en die rol van plaaslike gemeentes teenoor vreemdelinge of buitelanders. Konsepte soos openheid, gasvryheid, aanvaarding, vertroue, gewilligheid en opregte verstaan word gebruik om die moontlikheid van versoening tussen burgers en immigrante te bewerk. Die ondersoek volg uit sommige burgerlikes se gewelddadige optrede teenoor Zimbabwese migrante, omdat die algemene opvatting bestaan dat hierdie onbeheerde toename van migrante tot nadeel van die Suid-Afrikaanse burger strek. Na die navorser se mening is dit maar een kant van die saak – daar is ook ’n ander kant. Hierdie vreemdelinge is immers mense wat grondige redes gehad het om te vlug na ons land, Suid-Afrika. Die lewensomstandighede in hulle eie land het ondraaglik en onuithoudbaar vir hulle geword. Suid-Afrika was vir hulle die beeld van hoop en uitkoms op beter lewensomstandighede, en ’n nuwe lewenstoekoms. Heelaas het hierdie grootskaalse onwettige immigrasie ’n verassende skok ingehou vir beide die migrant en die Suid-Afrikaanse burger. Beide groepe het die nuwe Suid-Afrikaanse samelewing gevorm, en namate hierdie onbeheerde getalle verder toeneem, lei dit tot baie ekonomiese, sosiale, en maatskaplike probleme. Hierdie nuwe samelewing wat geskep is, benodig ’n nuwe en varser verstaan van elkeen se agtergrond, persoonlikheid en kultuurverskille. Die uitdagings wat Zimbabwese immigrante in Suid-Afrika beleef, is onaanvaarbaar en onsensitief. Die gevolgtrekking van hierdie studie is dat die Suid-Afrikaanse regering nie tot volle potensiaal optree nie, maar steun op die kerk om immigrante en hulle uitdagings aan te spreek.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Following the democratic elections in 1994, many South Africans are still suffering due to the country’s inability to meet the challenges of peace-making, reconciliation and nation building, and dealing with socio-economic realities such poverty and inequality. It is in this context where “personal problems [are] becoming public issues” (Sacco, 1999:3) that the researcher posed the questions: What additional undisclosed/hidden resources can be uncovered to be utilised in meeting the challenge? How can we as practitioners in the field of community development contribute constructively to this process? One such a resource is the untapped spiritual potential of people. A focus on people’s spiritual potential will bring another dimension to people and community development and could proof invaluable in helping communities to better utilise their inner strengths and knowledge. Translated into practice, it would require an in-depth and research-based creative, non-prescriptive bottom-up approach to and knowledge of community development to prompt practitioners to acknowledge and utilise the spiritual dimension of the community development practice (cf. Weyers, 1991:130– 149; Ife, 1998:xiv). Inconceivably, notwithstanding the increased recognition of spirituality as an important dimension of working with individuals and communities, the dimension of spirituality has not been included or fully developed as an integral component of community development practices. A literature survey clearly indicated that, though traditionally the key role-players in the field of social development have been community and social work practitioners in faith-based organisations and churches alike, little or no attention is paid to spirituality in current community development literature and practice (Ver Beek, 2003:31). Confronted with this deficiency, in this study the researcher argued for a convergence of the three disciplines of (1) social work community development, (2) the newly emerging discipline of spirituality and (3) practical theology. Since practical theology recognises both the fields of spirituality and community development as basis for their praxis focusing on poverty and suffering, justice and liberation, it was further asserted that the field of practical theology offers a home for the development of an integrated framework for community development. Thus the goal of the study was threefold: - To theorise the inter-relationship between spirituality, theology and community development, building a triangular theoretical construct between the disciplines of social work, spirituality and practical theology. - To explore the practice of transforming people and communities through incorporating a spiritual dimension into an integrated community development approach. - To propose a praxis framework for the incorporation of spirituality in community development. An inter-disciplinary action research design was utilised to follow a cyclical process consisted or a preliminary literature search, and a field study which involved ‘on site’ visits (village walks) in the pilot and two sample communities, healing retreats and capacity building worksessions. Subsequently, an in-depth literature study on the topics of spirituality, community development and transformation as covered in the disciplines of social work and practical theology, was undertaken. The findings indicated spirituality as source of survival and hope; at the heart of community development (and therefore a legitimate focus of the action research project) and lastly as source of renewal for community development practitioners. Other key findings were the centrality of relationships and transformation; and the importance of a radical shifting of the focus from previous top-down problem-/project-/programme-centred models to unlocking the potential interconnectedness/relationship between God, people and creation as the core substance of participative, transformational development. These findings were utilised in the proposal for a relational praxis framework for community transformation. / AFRIKAANSE OPSOMMING: Bykans twee dekades na afloop van die demokratiese verkiesing in 1994 is daar steeds vele Suid Afrikaners wat daagliks blootgestel is aan die uitdaging om te oorleef te midde van voortgesette armoede, ongelykheid, geweld en werkloosheid – hoofsaaklik vanwee die regering se onvermoë om die uitdagings met betrekking tot sosio-ekonomiese realiteite die hoof te bied. Dit is in hierdie konteks van persoonlike probleme wat oorvloei na die arena van openbare vraagstukke (Sacco, 1999:3) dat die navorser die volgende vrae stel: Watter alternatiewe, tans onontginde, bronne is daar wat aangewend kan word om hierdie knelpunte die hoof te bied? Hoe kan praktisyns (binne die ontwikkelingsterrein) konstruktief bydra tot hierdie proses? ‘n Voorlopige literatuurstudie het daarop gedui dat spiritualiteit (van individue en gemeenskappe) een so ‘n potensiele bron van onontginde energie en potensiaal is. Indien daar binne die verband van gemeenskapsontwikkeling op die spirituele dimensie gefokus word, mag dit van ontskatbare waarde wees om mense binne gemeenskappe te help om hulle innerlike sterktes en kennis ten volle te ontwikkel. In praktyk sal dit vereis dat praktisyns die potensiaal van die spirituele dimensie erken en oop is daarvoor om spiritualteit as dimensie van gemeenskapsontwikkeling binne ‘n kreatiewe, navorsingsgefundeerde deelnemede benadering te integreer (cf. Weyers, 1991:130–149; Ife, 1998:xiv). In die lig daarvan dat daar, veral binne die dissipiline van maatskaplike werk, tot op hede min navorsing gedoen is oor die insluiting van spiritualiteit as dimensie van gemeenskapsontwikkeling en -praktyke (Ver Beek, 2003:31), is geargumenteer dat ‘n inter-dissipliere benadering, met die insluiting van die dissiplines van (1) maatskaplike werk gemeenskapsonwikkeling, (2) spiritualiteit en (3) praktiese teologie die daarstel van ‘n geskikte teoretiese raamwerk sal moontlik maak. Aangesien praktiese teologie beide die dissiplines van spiritualiteit en gemeenskapsontwikkeling erken as basis vir die praxis-fokus op armoede en sosiale geregtigheid en bevryding, is daar van die standpunt uitgegaan dat die dissipiline van praktiese teologie die geskikte die ruimte vir die ontwikkeling van ‘n geïntegreerde raamwerk vir gemeenskapsontwikkeling is. Die doel van die studie was drieledig: - Om ‘n multi-vlakkige teoretiese konstruk tussen die drie dissiplines van maatskaplike werk, spiritualteit en gemeenskapsontwikkeling daar te stel. - Om ondersoek in te stel na die praktyk van transformering van mense en gemeenskappe deur die inkorporering van ‘n spirituele dimensie in ‘n geïntegreerde gemeenskapsonwikkelingsbenadering. - Om ‘n praxis raamwerk voor te stel vir die inkorporering van spiritualiteit in gemeenskapsontwikkeling. Die inter-dissilinêre aksie navorsingsontwerp het bestaan uit verskeie siklusse wat ‘n voorlopige en diepte literatuurstudie en veldnavorsing behels het. Die veldnavorsing het ingesluit: ‘in situ’ besoeke aan die onderskeie gemeenskappe (wat deur die teikengroeplede verteenwoordig is); ‘n ‘retreat’ vir elke groep; ‘n reeks kapasiteitsbousessies en die ontwikkeling van twee gemeenskapsprojekte voorspruitend uit die navorsing. Die in-diepte literstuurstudie het gefokus op die integrering van spiritualiteit, transformering en gemeenskapsontwikkeling binne die dissiplines van maatkaplike werk en praktiese teologie. Die bevindinge van beide die veldwerk en die literatuurstudie het daarop gedui dat spiritualiteit ‘n bron van hoop en oorlewing is, dat dit tot ’n baie groot mate ‘n positiewe rol in die teikengemeenskappe speel en dat dit as ‘n bron van versterking en vernuwing vir individue en gemeenskappe kan dien. Die sentraliteit van verhoudings en transformasie was ander sleutelbevindinge, asook die fokus op ‘n totale wegkeer van tradisionele hierargiese benaderings na voetsoolvlak verteenwoordiging en inspraak ten einde die potensiële interverwantskappe tussen God, mense en die skepping as die kern van deelnemende transformerende gemeenskapsontwikkeling te kan erken en benut. Hierdie bevindinge is as riglyne vir die voorgestelde relasionele praxis raamwerk vir geïntegreerde gemeenskapstransformering gebruik.

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

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2009. / ENGLISH ABSTRACT: The purpose of this study was firstly to investigate Korean males’ gender role strain, its impact on their spirituality and identity, and the relationship between male gender role strain and the issue of power within the Korean context, based on Pleck’s male gender role strain paradigm. Firstly, the empirical study (in-depth interview with the fifteen Korean males within the Cape Town region) found that the majority of males (12 out of 15) experienced anger, shame, anxiety, helplessness, guilt and health problems as related to male gender role strains. Secondly, the research also indicated that their dysfunctional strain seemed to lead them to seek a God who guarantees material well-being, prosperity, and success, while their discrepancy strain seemed to generate an intense low self-esteem that is associated with a distant, callous and unfair God. Thirdly, this study indicated that the strains in their roles were closely related to the issue of power (12 out of 15). They identified the source of their strain as getting ahead, competition, winning, anxiety about performance, longing for a sense of superiority, a sense of comparison, and their wish to boast about their competency. The second purpose of this study was to examine whether a theological understanding of God’s vulnerability help pastoral care to address the problem of men’s power and psychological struggles (male gender role strain) - possibly to reframe the notion of power in order to foster spiritual maturity in males. In order to reframe the concept of power from a theological perspective (through reinterpretation of the notion of God’s power), the researcher has selected three interpretations of a theology of the cross and resurrection (Luther, Moltmann and Louw). Three interpretations of a theology of the cross and resurrection can contribute towards this paradigm shift. The first concerns our human existential predicament of helplessness, while the second is about the theological problem of God’s identity: God’s relationship to the notion of suffering. The third has an implication for pastoral therapy and identity formation. The research finding is that, if the concept of the pantokrator can be reframed by a pathetic interpretation of the cross, this theological reframing has consequences for the human understanding of power. A reinterpretation of God’s power could bring about a paradigm shift from the notion of power as strength, control, domination and success, to that of power as vulnerability, service and pathos of other-empowerment. Such a hermeneutics of power can foster spiritual growth and healing in males by helping them to shift their concerns to serving others, and empowering fellow human beings from pursuing strength and control. / AFRIKAANSE OPSOMMING: Die doel van hierdie studie was eerstens om die Koreaanse manlike geslag se spanning te ondersoek, en die impak daarvan op hul spiritualiteit en identiteit, asook die verhouding tussen die rol van die manlike geslag se spanning en die idee van mag binne die Koreaanse konteks, gebaseer op Pleck se rol van die manlike geslag se spanningsparadigma. Eerstens, die empiriese studie (in-diepte onderhoude met 15 Koreaanse mans in Kaapstad se omgewing) vind dat die meerderheid mans (12 uit elke 15) ervaar woede, skaamte, angs, hulpeloosheid, skuld en gesondheidsprobleme wat verband hou met spanning in hul manlike geslagsrol. Tweedens, die navorsing het ook aangedui dat hul disfunksionele spanning skynbaar daartoe gelei het om hulle ‘n God te laat soek wat materiële welsyn, welvaart en sukses waarborg, terwyl hul teenstrydige spanning skynbaar ‘n intense lae selfbeeld genereer wat verband hou met ‘n veraf, gevoellose en onregverdige God. Derdens, hierdie studie het getoon dat die spanninge in hulle rolle ten nouste saamhang met die aspek van mag (12 uit elke 15). Hulle identifiseer die bron van hulle spanning as vooruitgang, kompetisie, oorwinning, angs oor prestasie, die sug na ’n superieure posisie, die obsessie om altyd te vergelyk en die hubris oor eie vaardighede. Die tweede doel van hierdie studie was om na te vors of ‘n teologiese verstaan van God se weerloosheid vir pastorale versorging sal help om die problem van die manlike magsbeheptheid en sielkundige stress (spanning van die manlike geslagsrol) aan te spreek – moontlik om die begrip van mag te herdefinieer teneinde spirituele volwassenheid in mans te vestig. Om die konsep van mag vanuit ‘n teologiese perspektief te herdefinieer (deur die herinterpretasie van die begrip van God se mag), het die navorser drie interpretasies van ‘n teologie van die kruis en die opstanding (Luther, Moltmann en Louw) gekies. Hierdie drie interpretasies kan bydra tot hierdie paradigmaskuif. Die eerste gaan oor ons menslike eksistensiële toestand van hulpeloosheid, terwyl die tweede oor die teologiese problem van God se identiteit gaan: God se verhouding tot die begrip van lyding. Die derde het implikasies vir pastorale terapie en identiteitsontwikkeling. Die bevinding van die navorsing is dat, indien die konsep van die pantokrator herdefinieer kan word deur ‘n patetiese interpretasie van die kruis, dan het teologiese herdefiniëring gevolge vir die menslike verstaan van mag. ‘n Herinterpretasie van God se mag sou ‘n paradigmaskuif kon teweegbring vanuit die begrip van mag as krag, beheer, dominansie en sukses, na ‘n begrip van mag as kwetsbaarheid, diens en die patos van bemagtiging van andere. So ‘n hermeneutiek van mag kan spirituele groei bevorder en heling vir mans teweegbring deur hulle te help om hul kommer te verplaas na diens aan andere, en om hul medemense te bemagtig in plaas daarvan om krag en beheer na te jaag.

Thesis (DTh (Practical Theology and Missiology))-University of Stellenbosch, 2009. / AFRIKAANSE OPSOMMING: Die een en twintigste eeu word onder andere gekenmerk deur ‘n snel veranderende samelewing, wat implikasies inhou op makro gebied (filosofies, tegnologies en teologies) sowel as mikro gebied (daar word veral gefokus op die impak van eersgenoemde veranderinge op die gesin / familie struktuur). Verandering gaan gepaard met spanning en onsekerheid en stel ons voor die uitdaging om óf te groei óf te stagneer. Verandering en die impak daarvan het ook ‘n effek op ons verstaan van die ekklesiologie. Die kerk (spesifiek die NG Kerk waarvan die navorser deel is) bevind haar tans voor groot uitdagings. Aspekte soos Skrifgesag, Kerkeenheid, morele verval, misdaad, geweld, regstellende aksie, marginalisering van tradisioneel NG Kerk lidmate, emigrasie, onsekerheid oor teologies-etiese kwessies ensovoorts bring onsekerheid en gevoelens van magteloosheid by baie lidmate. Verskeie strukture in die kerk probeer om die effek van hierdie veranderinge aan te spreek. Die navorser is egter van mening dat die invloed van verandering op die psige van die gelowige ook sinvol binne die ruimte van die erediens geakkommodeer kan word. Om dit te kan doen word die kreatiewe spanning in die verhouding tussen erediens en pastoraat ondersoek. Die navorser is van mening dat beide hierdie velde en hulle snypunte in die erediens oor die potensiaal beskik om die onseker gelowige in ‘n dinamiese ontmoeting met God te begelei. Om hierin te slaag bepleit die navorser onder andere ‘n herwaardering vir die verhouding tussen erediens en pastoraat, aangesien hierdie verhouding om verskeie redes oor die jare verwater het. Daar word ook klem gelê op spesifieke pastorale elemente in die Gereformeerde liturgie en die helende effek wat dit het op die psige van die mens. ‘n Duidelike omskrywing van wat teologies met laasgenoemde bedoel word, is veral noodsaaklik aangesien die gevaar bestaan dat die pastorale sorg bloot net kan vervlak, verflou en verval in die nabootsing van die nuutste psigoterapeutiese teorieë. Die studie wil graag ook aantoon dat die ruimte van die erediens oor ‘n korporatief-helende dimensie beskik waar die pastor / liturg in samewerking met die gemeenskap van gelowiges (famila Dei) as “medeterapeute” kan funksioneer en heling van die familie bewerk. / ENGLISH SUMMARY: The twenty-first century can be characterised as an era of rapid social change. This has undeniable implications on the macro (philosophical, technological and theological) as well as the micro level (the focus will be on the effects of change on the structure of the nuclear and the extended family). Change entails emotions of uncertainty and stress. In transitional times the challenge is twofold, namely either to adapt, or to stagnate / regress. Change also affects our ecclesiological understanding. The church (specifically the Dutch Reformed Church of which the researcher is a member) is not impervious to the impact of change. At this moment the Dutch Reformed Church faces immediate challenges embodied in debates on Scriptural authority, church unity, moral deterioration, crime, violence, affirmative action, the marginalizing of traditionally Dutch Reformed congregants, emigration, the deterioration of the nuclear family, uncertainty on certain theological-ethical issues, et cetera. These challenges heighten feelings of uncertainty and powerlessness in the hearts of congregants. The researcher is of the opinion that the worship service / liturgy can make a valuable contribution in addressing the effects of these challenges on the psyche of congregants. In order to achieve this we need to explore the creative tension between Worship / Liturgy and Pastoral Care. Both these fields of study and their point of intersection (a new way of life and a new relationship with the Trinity) have the potential of bringing peace to disillusioned and anxious congregants. The creative tension between Worship / Liturgy and Pastoral Care would further be highlighted through the healing effect of various pastoral elements identified in the Reformed liturgy, on congregants. A thorough description of a theological understanding of “healing” would also be necessary, in order to avoid pastoral care becoming merely a shallow copy of the latest psychotherapeutical theories. The study also wishes to show that the worship service creates a space consisting of a corporate healing dimension in which the pastor / liturgist joins fellow congregants (familia Dei) to become “co-counselors” as they play out, communicate and represent elements of healing the family through the liturgy.

Thesis (DTh)--University of Stellenbosch, 1999. / ENGLISH ABSTRACT: This study argues that faith formation takes place when the tension between traditioning and reinterpretation is maintained. In Chapter 1 the state of affairs pertaining to faith formation is explored. A number of aspects of the crisis in faith formation in the church and society is stated: The need for forming values, the changing South African situation, the influence of Modernism and Post-Modernism, and the significant shift in the influence and membership of mainline churches. Starting from the various historical positions in the epistemological debate, Chapter 2 seeks an answer to the question: How do we come to reliable knowledge? Groome ascribes an important function to rationalism and experiential knowledge in the formation of faith. Three important guidelines for faith formation are distinguished in this chapter: a) The importance of active remembrance of tradition. b) The importance of engaging people as agent-subjects-in-relationship. c) The importance of mystery, art and poetry. The second question that is of historical importance in the debate on faith formation is: What is the formative influence of our social context? In Chapter 3 we review the historical debate on the context of faith formation. Here three more guidelines for faith formation are formulated: a) The importance of formation in a relating community b) The importance of transformation through social reconstruction c) The importance of immersion through mystery, art and poetry In Chapter 4 the outcome of the historic debate on faith formation is compared to the thoughts of Martin Luther and John Calvin on the teaching ministry of the church. The outcome of this comparison confirms that faith is formed in the tension field between traditioning and reinterpretation. In Chapter 5 the insights of the previous chapters lead to a constructive proposal that stresses the importance of the interdependence of the formative processes and calls for the facilitation of five faith formation processes. In this chapter the guidelines formulated in Chapters 2 and 3, the tensions between traditioning and reinterpretation, and teaching methods, are all integrated. This results in five movements. Linked to each of these movements a recommendation is made with regard to different educational methods. / AFRIKAANSE OPSOMMING: Hierdie studie betoog dat geloofsvorming plaasvind wanneer die spanning tussen tradisionalisering en herinterpretasie gehandhaaf word. In Hoofstuk 1 word die besonderhede wat te doen het met geloofsvorming, ondersoek. 'n Aantal aspekte wat krisisse in geloofsvorming in die kerk en gemeenskap tot gevolg het, word genoem: Die behoefte aan waarde-vorming, die veranderende Suid-Afrikaanse situasie, die invloed van Modernisme en Post-Modernisme, en die betekenisvolle verandering ten opsigte van die invloed en lidmaatskap van die vernaamste kerke. Vanuit verskillende historiese perspektiewe in die epistomologiese debat, soek Hoofstuk 2 'n antwoord op die vraag: Hoe verkry ons betroubare kennis? Groome ken aan sowel rasionalisme as ervaringskennis belangrike funksies toe. Drie belangrike riglyne vir geloofsvorming word in hierdie hoofstuk onderskei: a) Die belangrikheid van aktiewe herinnering van die tradisie. b) Die belangrikheid van die inskakeling van mense as agent-subjekte-in-verhouding. c) Die belangrikheid van misterie, kuns en poesie. Die tweede vraag van historiese belang in die debat oor geloofsvorming is: Wat is die vormende invloed van ons sosiale konteks? In Hoofstuk 3 gee ons 'n oorsig van die historiese debat oor die konteks van geloofsvorming. Hier word 'n verdere drie riglyne vir geloofsvorming omskrywe: a) Die belangrikheid van vorming in 'n gemeenskap gebasseer op verhoudings. b) Die belangrikheid van transformasie vir sosiale rekonstruksie. c) Die belangrikheid wat aan verdieping in misterie, kuns en poesie geheg word. In Hoofstuk 4 word die resultate van die historiese debat oor geloofsvorming vergelyk met die gedagtes van Martin Luther en Johannes Calvyn oor die kategese van die kerk. Die resultaat van hierdie vergelyking bevestig dat geloof in die spanningsveld tussen tradisionalisering en herinterpretasie gevorm word. In Hoofstuk 5 lei die insig van die vorige hoofstukke tot 'n konstruktiewe voorstel wat die belangrikheid van interafhanklikheid van die vormende prosesse beklemtoon en die fasilitering van die vyf vormende prosesse vereis. In hierdie hoofstuk is die riglyne wat in Hoofstuk 2 en 3 geformuleer is, die spanning tussen tradisionalisering en herinterpretasie, onderrigmetodes, alles tot 'n geheel saamgevoeg. Hiervolgens is daar vyf bewegings. By elk van hierdie bewegings is 'n aanbeveling oor die verskillende onderwysmetodes gedoen.

Thesis (DTh)--Stellenbosch University, 2011. / ENGLISH ABSTRACT: The difficulties attending our understanding of the experience of shame are widely recognized. This work is concerned with the interplay between the experience of shame and religious pathology in Korean culture, especially regarding theological anthropology. Religious pathology implies the sick or distorted faith when people’s belief system or contents, particularly inappropriate God-images and negative self-identity, becomes negatively influenced due to painful experiences of shame. It was hypothesis that the phenomenon of shame in Korean culture needs to be understood in terms of multidimensional perspectives including psychological, sociological, socio-cultural and a theological perspective as well. It was argued that parishioners’ biased understanding of, and response to the experience of shame, is associated with inappropriate God-images and negative selfidentity which hamper spiritual maturity and spiritual growth. The empirical research reported in chapter 5 shows that the parishioners’ experience of shame is associated with disharmony between values and expectations in a specific community. This phenomenon has a huge impact on position (habitus; attitude; aptitude) within cultural contexts. The study proposes the use of a pneumatological model of understanding of God, based on Louw’s four-stage counselling model, in order to respond constructively to an existential problem such as shame within the Korean Presbyterian Church. / AFRIKAANSE OPSOMMING: Die ingewikkeldhede verbonde aan ons verstaan van die belewing van skaamte word wyd erken. Hierdie werk is gemoeid met die wisselwerking tussen die belewing van skaamte en godsdienspatologie binne die Koreaanse kultuur, veral met betrekking tot fn teologiese antropologie. Godsdienspatologie impliseer die siek of verwronge geloof wanneer mense se oortuigingsisteem of -inhoude, in die besonder onvanpaste Godsbeelde en negatiewe selfidentiteit, destruktief beinvloed word as gevolg van 'n pynlike en lydingsvolle belewing van skaamte. Daar is gehipotetiseer dat die verskynsel van skande in die Koreaanse kultuur verstaan moet word in terme van multidimensionele benaderings, te wete sielkundige, sosiologiese, sosio-kulturele en teologiese perspektiewe. Daar is geargumenteer dat lidmate se eensydige verstaan van en reaksie op die belewing van skande geassosieer is met onvanpaste Godsbeelde en negatiewe selfidentiteit wat geestelike volwassenheid en spirituele groei belemmer. Die empiriese navorsing waaroor in hoofstuk 5 verslag gedoen is, toon aan dat die lidmate se belewing van skaamte verband hou met diskrepansie tussen waardes en verwagtinge in 'n spesifieke gemeenskap. In die verband speel die kultureel-religeuse agtergrond van Korea 'n deurslaggewende rol. Hierdie verskynsel het fn fundamentele impak op mense se posisie (habitus; hauding; wees-funtsie) binne kulturele kontekste. Die studie stel die gebruik van 'n pneumatologiese model, gebaseer op die vierfase beradingsmodel van Louw, vir die verstaan van God voor om konstruktief te reageer op die eksistensiele probleem van skaamte binne die Koreaans-Presbiteraanse Kerk.