This research is portrayed by the metaphor of cartography. The mapping of the research journey occurs in the light of five directives. These directives are chosen according to the ABDCE approach to therapy (Müller, Van Deventer & Human 2001:1-13). The purpose is to convey the role of hope therapy from an eschatological perspective. This refers to the healing process of adolescent girls that were sexually abused during their lives. Guideline 1 explains the Action taken in regard with what is happening in the present. This refers to perception and the forming of theory by reflection, interpretation and an analytical discourse. Exploring questions according to the rationale, purpose, paradigm, epistemology, methodology and research expectations serve as basis for and contours, of the research journey. The background narrative of every co-researcher are enlightened by this guide and serves as primary cause of this study. Guideline 2 as Basic start of this study is concerned with information about the roads of the past as well as roads still under construction. These roads, mapped as conseptualisation, are an important source of communication. Interpretation of these concepts take place when questions are asked regarding what the text is trying to portray and how it can be understood in comparison to other texts. The research focus on the impact of abuse on the Christian spirituality as source of hope for the teenage girl who was abused. Therefore the concepts of female adolescence and sexual abuse are discussed. Guideline 3 serves as the Dinamics of the research narrative. This can be compared to the development of a photo of the field of research. The researcher are both inquisitive and patient during the development of the photo while the aspects of the research field are studied from different perspectives. These perspectives are precented under guidance of the narrative pastoral approach to research therapy. Therefore the importance of theological theory and practical theological interpretation within a qualitative research paradigm is indicated. The reason is that the researcher attempts to discover the essence of the phenomena of adolescence and abuse. Guideline 4 as Climax serves as the most important highlight of the research process. This serves as an explorative mapping journey of the ideas and principles which are clarified by the narrative pastoral approach. In this approach the hermeneutics is used as strategy to interpret and understand the stories of my coresearchers. This understanding takes place in the circular movement between theory and praxis in an attempt to explain the connection between the narrative approach and a text of hope. Guideline 5 as the End of the research process is viewed by Müller, Van Deventer and Human (2001:8) as follows: âAnd then there is the ending: what is our sense of who these people are now, what are they left with, what happened, and what did it mean?â A narrative pastoral approach is compiled from a source of different therapeutic initiatives. The narrative hermeneutical approach serves as an important route of discourse by which the stories of my co-researchers are told and retold until re-interpretation and re-construction takes place (Müller 1996:104). The biographies of my co-researchers are presented by their stories. The researcherâs autobiography is also important because of the role of her own narrative in the research. Care was taken during the reflection process not to apply one summary to a general public. Conclutions are only applicable to the co-researchers in their own context.

How do white Afrikaans Christians live in post-apartheid South Africa? This is the question that is investigated in this longitudinal research. The co-researchers are white members of the Dutch Reformed Church (Welkom South congregation). Over a period of fourteen years (1998-2012) they were twice given the opportunity to tell their self-narratives. The study uses the Trust and Reconciliation Commissionâs (TRC) revelations as a backdrop for their stories. The themes include white peopleâs idea of apartheid, guilt and confession of guilt, reconciliation and the role of the church in all of these. The report is presented according to the ABDCE narrative research model. Chapter one is a story of action. This tells of the 1994 political transition and the following TRC. The report is placed within practical theology and specifically in a postmodern paradigm. Social construction discourse is discussed as well as the methodology used. The method used in the initial and follow-up research is explained as well as the origin of the transcriptions that is included as attachments. The second chapter is a story of the background and focuses on the background and origins of apartheid as seen through the eyes of the co-researchers. Then the fourteen years before the follow-up research is examined. The opinions of the coresearchers are given under the headings of uncertain, disillusioned, excited and dishonest. The role of the church are portrayed in two sections: first the period before 1998 and the time since 1998. Lastly two models are suggested as lenses through which transformation can be viewed. In chapter three (a story of development) the co-researchers are given a bigger voice. With the use of longer and shorted extracts from the transcription the position of each is described. The pertinent question is how they viewed apartheid through their white eyes. The co-researchers then react to the TRC disclosures. Five typical reactions are described. In the final part of the chapter the role of the church up to that stage is discussed. Chapter four is a story of a climax. Here we hear the co-researchers in 2012. The same themes as in the previous chapter are discussed. The participants give their opinion regarding the two worlds we still live in as well as the racism that is still part of their daily lives. Guilt, reconciliation and affirmative action is discussed. The same themes are the discussed from a church point of view. The last chapter is a story of an ending. First the impact of the TRC is discussed. The focus then falls on the heart and legacy of apartheid. Then the path of guilt and reconciliation and the role the church need to play, is examined. The liberating forgiveness is highlighted in contrast to the paralysing guilt that many seems to have. The chapter ends with a look at the road ahead for white Afrikaans Christians. The hope and the challenges are presented. This research looked at how white Afrikaans Christians live in post-apartheid South Africa. The TRC is used as an alternative story to the one usually told by white people. The co-researched unfortunately show little insight into the effects apartheid had on black people and therefore issues of guilt, confession and affirmative action remains controversial.

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When a person experiences a specific problem, he/she may turn to the pastoral councillor for guidance. The pastoral process may become a temptation to be used as an escape route from the problem. In this way the potential of the problem for life formation is not accounted for and may inhibit a growth process. This thesis advocates that a pastoral counselling process takes into account the fact that suffering or problems are moments to facilitate being a whole human being. Therefore, a problem should be dealt with, rather than trying to escape from it. To be a complete person, one has to be prepared to serve. The essence of service is derived from the image of God: a healthy human being is a person who thrives on relationships, is creative, behaves ethically, exists responsibly, recognizes need and see life as eschatological. A life without service is reversal of the image of God and consequently leads to an unfulfilled life. The recovering of the role of service in life is a healing experience and can lead to a life of abundance. Events of suffering or the experiencing of problems need an appropriate action. This reaction will shape each person in his/her unique way by discovering the manner in which he/she can become a servant in the image of God. The Biblical way of dealing with suffering and lifeâs problems is not merely explanation but exploitation as well. God and man form a covenantal relationship to integrate suffering and problems into being as life giving events. Man finds his unique place in life and God gives healing. This utilisation of suffering and problems will subsequently be a healing process. Existing pastoral counselling models were analysed and show that it is possible to integrate serviceable life through pastoral guidance. However, most models also show that being of service through utilising problems is not a specific aim in the process of healing. Three participants in a qualitative research indicated that by ministering their specific events and problems to other wrought healing. Their problems, alcoholism or dependency issues, rape and cancer respectively, helped them to serve other people with the same problems. There is a clear correlation shown between healing the problem and the associated controlling thereof by being of service to other victims/sufferers. Therefore, the expectation that service awareness of problems as a strategy for pastoral care will be a healing act on problems. Pastoral markers who promote healing through being of service is a pastoral counselling that takes image of God as a point of departure, strives to achieve holistic-existential goals, is hermeneutical-pneumatological in character, moves from discipleship to apostleship and progresses educational-covenantal.

This participatory action research journey with teachers from old model C high schools in South Africa investigates the possibility that teaching might be a practical theological engagement that sanctions teachers towards becoming agents of hope for themselves and their colleagues. This qualitative study is built upon an epistemology of a postmodern, postfoundationalist approach to practical theology embodied within a narrative, feminist and social constructionist feminist framework. Such a multi-authored approach to research also creates space for the individual voices of silenced, marginalized and often burnt out teachers to be heard. Through a constant migration between theory and praxis within the habitus of practical theology, the academic discourses about teachers, factors causing stress in their lives and their personal relationship with God are explored. This specific context creates a moment of praxis where teachers can feel empowered and in a position to facilitate social transformation. This research journey thus concerns itself with a critical reflection on the secular and religious aspects as it is understood in the specific context of a teacher. The postfoundationalist approach to practical theology forces a researcher to firstly listen to the stories of people in real life situations and does not merely aim to describe a general context, but confronts the participants with a specific and concrete situation, in this case the state of education in South Africa. Two groups of participants took part in this study. Through conversations the first group conceptualized the factors causing stress in their lives and explored the traditional understanding of having a calling. The question is asked whether the traditional concept of calling is still relevant in the lives of modern day teachers. Concepts like stewardship and servant leadership are offered as alternatives. It is then postulated that the awareness of the presence of God in a teacherâs professional life can change the way that this person perceives a calling, will cope with stress and anxiety, as well as reduce the possibility of them experiencing severe burnout. The second group attended a weekend retreat where these teachers could share hope and encourage each other to take part in healing conversations. They were offered the opportunity to re-author their stories and deconstruct the discourses that shapes their lives and identities as teachers. Subsequently, their preferred identities as teachers with a calling to be stewards for the Kingdom of God were strengthened through conceptualizing the influence that living according to such an identity can have on their relationship with the Department of Education, their colleagues, themselves and their relationship with God. The teachers attending the retreat also defined and conceptualized a school driven by a calling. They further committed to transform their school to becoming such a school driven by a calling. Seeing themselves as practical theologians does not eliminate the factors that cause stress in teachersâ lives, but it becomes the driving force that keeps them coping in times of duress. The participants in this research journey learned that having a calling to teach requires a daily commitment to being in the service of God, to viewing the children and the situation in education in South Africa through the eyes of God. Being a practical theologian creates a different kind of responsibility in the Christian teacher, because they are now accountable to an alternative source than only the Department of Education, they answer to God. Thus they become the hands and feet of God in their classrooms and in turn, serve as guardians and agents of hope for each other.

SUMMARY OF THE THESIS Pastoral therapy is placed within the context of post modernity. Pastoral therapy for occult troubled adolescents can take place only if the Bible is the point of departure. The implication of this is that the therapeutic model is structured within a diaconiological epistemology. This implies a critical stance towards Practical Theology as well as postmodern epistemological therapies. It also means that the use of certain therapeutic strategies must comply with the diaconiological epistemology as point of departure. Pastoral theology must never become secular. The postmodern critique on modernism is plausible but the negative influence of the New Age movement on postmodernism must be emphasized. Qualified postmodernism is however, maintained. The pastoral therapy may use postmodern strategies without accepting assumptions such as relativism. The epistemology of the diaconiological approach, with the Bible as point of departure, is accepted rather than Practical Theology. For this reason the poimenetic models and postmodern epistemologies may be used for pastoral therapy provided the reformed aspects of Biblical truth, covenant orientation and redemption occupy center stage. The research methodology has looked at the pastoral therapy of occult troubled adolescents by means of a reformed dogma. The semantic clarification assists the therapist to eliminate misunderstandings regarding problems in the field of occult related phenomena. It is necessary for the therapist to establish the nature of his or her client�s involvement in occultism. Clients may sometimes feel bound because of a certain psychopathological problem. The pastoral therapist has the responsibility to discern these symptoms from occult manifestations by means of a process of elimination. Therefore the therapeutic process may have a different approach. It won�t help using conventional pastoral strategies. Rather a pastoral process of proclaiming the Gospel message in conjunction with a ministry of deliverance must be undertaken when symptoms of occult manifestations are diagnosed. If drug abuse is prevalent in the client, he or she needs to be rehabilitated while the therapist is included in the multi-professional team. The therapist must take note of the scope of adolescence as well as the pastoral therapeutic markers for adolescent personality and behaviour. The therapist must acquire a working knowledge of delinquency, peer groups and subcultures. The elements of an occult subculture have been distinguished. In the phenomenological study reasons for involvement with occult subcultures have been established. In general the findings of the media search had the same correlation with the findings of the phenomenological study. Mention was made of cases where the pastoral intervention had no success. The profiles of adolescents who can be helped involve those who commit themselves to both a spiritual growth programme and pastoral therapy. The multi-professional approach is part of this commitment. The insights of the semantic discussion and both the nature of adolescence and subcultures as well as the research results of the empirical study, pastoral therapy may use the theoretical results in the basis theory to minister to the occult troubled adolescent. In the use of the poimenetic principles the therapist must take particular note of psychopathology and anxiety disorders. Especially post-traumatic stress disorder is to be highlighted. Therefore the pastoral therapeutic intervention towards occult troubled adolescents needs to incorporate trauma counselling. The guidelines for therapists concerning survivors of sexual abuse must be incorporated within the pastoral therapeutic framework. In conclusion the pastoral process must be highlighted for adolescents who were trafficking in occult subcultures. KEYWORDS Pastoral therapy Diaconiological Occult subcultures Satanism Adolescents Counselling Deliverance Spiritual warfare Demon possession Occultism

This 'dance' of study gives us, both the researcher as and reader, the opportunity to take part in the 'dancing movement' of pastoral therapy with grieving parents after traumatic child death. The 'pastoral therapeutic dance' becomes the existential participation in parentsâ life struggle to co-search for an escape of traumatic child death in the light of Godâs story. The conversations that took place in the therapeutic processes served as mediation between God and grieving parents. Through these conversations God entered grieving parentsâ existential needs and met them with new hope. In three 'pastoral therapeutic dances' I saw myself as an instrument of Godâs love which includes the all-inclusive actions of various kinds; thus, all the actions and reactions in word and deed between therapist, grieving parents and God within the therapeutic conversation. This love made me a conversational partner with a wider circumspect attitude; a more humble approach; a deeper sensitivity to mystery, miracle and meaning, and a higher respect for grieving parents within a person-centred framework. The therapeutic approach that highlights the importance of language and meaning, and simultaneously moves away from a mechanistic, reductionist and deterministic method with a tendency to reify the social status quo and power hierarchies, is Narrative Therapy. Narrative Therapy is based on the postmodern epistemological framework of qualitative research. This view represents movement away from definitive conclusions and labels based on taken-for-granted assumptions. As a postmodern researcher, I see my main task as discovering, by means of a process of interpretation, the patterns of meaning that emerged from the observation and examination of grieving couplesâ words, actions and records. The process of discovering is on the way, and is always as if not yet plainly understood, and relies on the clues that were given. I present those patterns of meaning in this 'dance' of study as close to the construction of the world as the participant grieving parents originally experienced it. I remained the participant-observer and the participant-manager throughout the therapeutic conversations without becoming the expert who took charge of the therapeutic conversations by influencing them in a particular direction or towards a certain outcome, or who analysed and diagnosed on the basis of what should and what should not. However, the grieving couples remained the experts of their own stories and meanings: they were encouraged to accept responsibility for their own lives by acting on their own behalf according to their own capabilities, capacities, resources and strengths. By means of Narrative Therapy, grieving parents were enabled through externalisation and deconstruction, to separate themselves from their problem-saturated dominant stories that had been constitutive of their lives and relationships after traumatic child death. Problems only survive and thrive when they are supported and backed by particular truths and beliefs from the dominant cultural discourses within the family of origin or within the broader social context such as gender specifications based on cultural stereotyped norms, or cultural specifications and expectations on how bereaved parents should grieve appropriately. However, these constraints within parentsâ marriage relationships were overcome. Gradually, a new story was co-created and a new reality began to emerge. As an alternative dominant story became rooted in parentsâ imaginations, it took over and had no end. This new direction was built upon unique outcomes and was dependent on parents who assumed responsibility for the problem, for new choices in their lives and for pursuing new possibilities. The new alternative dominant story was also dependent on parentsâ ability to become engaged in emotional patterns and interactions that are based on the Biblical view of the 'dance' of marriage. In this 'dance' of study it was found that parentsâ new alternative dominant story after traumatic child death developed by means of Narrative Therapy towards a new emotional attachment between them as marriage partners. Thereby, as soon as gender differences were balanced, and parents were liberated from other taken-for-granted truths of the broader social culture and their families of origin, a meaningful and alternative marital discourse emerged. The pastoral trauma therapist, as a conversational artist, had to facilitate a therapeutic dialogue that had the ability to direct the 'dance' towards a happy ending.

Recently meditation and visualization have acquired some prominence in the media. This has given rise to the question whether meditation and visualization can be used in pastoral therapy. Can right brain methods be employed to a larger extent in pastoral therapy and can meditation and visualization play a role in this? Traditionally churches have regarded meditation with some scepticism. This study investigated whether meditation and visualization can be regarded as Biblically sound, and whether Church history tells us more about the early use of visualization and meditation. Pastoral methods were investigated to establish an epistemology which could serve as an approach. The models investigated were: Heitinkâs bipolar model, Clinebellâs eductive model, Louwâs convergence model and the narrative model. An eclectic approach was preferred with meditation and visualization being used as components within the combined application of all the above models. Brain functions play their part in meditation and visualization. The function of inter alia the reptile brain was discussed. It was concluded that meditation and visualization assist in converting the brainâs fight or flee reaction. It was also observed that during meditation brainwaves are in the Alpha phase which makes the brain susceptible to suggestion. This is why meditation ahead of visualization is important in order to prepare the brain for suggestion. Development tasks incumbent on the early adolescent were investigated. General characteristics of Generation X were delineated. A possible method was proposed where meditation and visualization were used as components of pastoral therapy. This method was applied to five clients.

It is becoming increasingly evident that church members have totally different expectations of the 21st century church. The main complaint is that people experience the church as being irrelevant in their daily lives. There are three strong basic needs which are influenced by religious activities, namely a search for fellowship, meaning and endowment for life This research is about finding a balance between the rational and the emotional perceptions during corporate worship, so as to involve the total being. Worship should be a formative experience. The development should result from an encounter with God which would compel man to humility before and obedience to God. Spiritual development and edifying should take place primarily through preaching of the Gospel. The emphasis should be on God-centred, Biblical corporate worship. Worshipping God is the most important activity of the faithful. This study is directed by the hypothesis that the cognitive, emotive and the conative are all three aspects of one and the same person and which should be given expression to during corporate worship. One should never dominate the other. A specific anthropological approach has been chosen. To modern man, the covenant holds the rational belief that the Creator God is the same Person who, in an emotional manner, speaks to his heart. God can be experienced as present and real. God promises and also enables. Humanness is twofold: person of the Covenant and image of God. A person of the Covenant should not only worship but also offer. Chapter 3 refers to thought patterns and systems. In the Bible the thoughts of man emerge as the central source of renewal. When man starts to think differently, he also starts to do differently. Whole brain thinking must be applied to optimally experience God. This means the integration of analytical, imaginative structured and sensitive approaches resulting in the combination of the rational and emotive; the objective and the subjective. From this follows emotional intelligence. Chapter 4 presents an evaluation of the effect of postâmodernism on corporate worship. Inclusive and holistic thinking takes place from different angles within the spiritual realm of thought. Exclusivity has become unacceptable. The perceptions of the post-modernism could contribute towards reaching man as an entity. The dangers involved can however not be ignored. In Chapter 5 the issue of emotion comes up for discussion. This cannot be separated from religion. The faithful shall love God with heart, mind, body and even all strength. Emotion is something with definite power and depth in every person. God as well as man has feelings and needs. Cardinal emotions, namely regret, joy and peace, are exposed. These emotions form the basis for meeting with and experiencing God during corporate worship. Extra-cultic emotion is not relevant here. Reflection is cast on the Biblical emotion which brings about life changes in the faithful during corporate worship. The concept âspiritualityâ is used to describe the depth-dimension of humanness. Jonker (1989:288) says: â We could translate it as religious perception, religious experience, religious study and religious practice. In the reformed tradition, devoutness is perhaps the word which, in the past, was more generally used.â It is about God and His honour; worship and laudation of God. The church service should nourish spirituality and spirituality should be the hallmark of the church service. Spirituality is how man experiences God and thereafter lives for Him. Worshipping is the primary task of the church and the faithful. Personal religion and worship go hand in hand. Corporate worship is a meeting between God and His congregation and should be reflected in the quality of the relationship among the worshippers. If worshipping does not affect man, it is not yet worship. True worship is when manâs entire being, rational and emotional, is captured by the reality of Godâs love and grace. The church service is the heart of the congregation. Over-emphasis of either the rational or the emotional leads to unilateralism and attenuation. Renewal of the divine service lies therein that, throughout, God is constantly sought (mentally) and experienced (emotionally). Renewal of the church service is however secondary to the personal renewal of the believer. The nature of the church service lies embedded in the covenant. The challenge is to constantly find creative ways of reminding the worshipper of the reality and presence of God. Conscious meetings with God should be sought and experienced. A healthy balance between the rational and the emotional is important. From this follows a balanced spirituality. The theocentric character of the church service and its liturgical dynamics may however never be exchanged for an anthropological âhappeningâ; just as the service may not unfold in the form of a lecture or teaching. It is a great event; a soulstirring meeting between the God of the Covenant and the people of the Covenant. Balance and perspective are attainable when and if God is heard, seen and sensed during the service (most probably in this order). This is vital for religious growth and spiritual maturity. It will counteract subjectivism.

A diagnosis of cancer is shattering news. It is imbedded in negative social discourses like suffering and has far-reaching implications for those affected by it. Couples who have reached the unique life-stage of retirement, are affected in a specific way by a diagnosis of cancer. Not only are the so-called golden years in jeopardy, but also the positive opportunities associated with this lifestage. In view of the apparent lack of pastoral models to cope with this phenomenon, this study will seek a workable model by which the retired couple affected by cancer can be counselled. The narrative approach to therapy has attracted a great deal of attention in therapeutic circles during recent years. It will therefore be used within the framework of this research. It will, however, be used within the diaconiological epistemology and not within the context of its original epistemological roots. Linked to a qualitative approach, this study will be descriptive and exploratory in nature while conducting therapy with a retired couple affected by cancer. As qualitative research is a form of participatory research, it makes the description of the pastoral-therapeutic process possible. At the basis of this narrative pastoral activity lie Biblical principles as the diaconiological epistemology perceives the Bible as being normative for pastoral therapy. When the life-goals of man are viewed within the light of Scripture, the radical nature of cancer becomes apparent. Scripture also provides valuable insight as to what the goals of therapy should be within this study. As the diaconiological epistemology acknowledges and make use of metatheoretical insights, basic theoretical insights are drawn from disciplines such as psychology, sociology and systems theory. In this manner a clearer understanding of the retired couple is achieved. This study serves the community by giving a retired couple affected by cancer the opportunity to tell their problem-saturated story. With the narrative approach as strategy the pastoral process gives them a chance to tell their story in a reflective manner. In doing so, the negative discourses of cancer can be heard. However, it also offers them the opportunity to recall the times that they coped well with cancer and in doing so, reminds them that a full life is possible in spite of a serious illness. The sustenance of God and his Holy Word also becomes apparent and in this manner the transforming effect of pastoral therapy comes to the fore. This study also serves the reformed pastoral therapy as it utilises a contemporary pastoral approach within a diaconiological epistemology. It shows that the narrative approach is valuable as a model by which the retired couple affected by cancer can be counselled and helped to lead a meaningful life amidst an existential crisis.