Le mariage, l’un des sacrements orthodoxes, préfigure l’Église qui accueille, nourrit et véhicule la communion de foi de ses fidèles. La foi est don de Dieu et réponse de celui qui la reçoit, trait d’union entre grâce divine et liberté humaine. Mais, l’unité de foi implique aussi l’unité sacramentelle, surtout dans le mariage. Dans ce sens, les mariages mixtes peuvent engendrer des problèmes conceptuels, juridiques et sociologiques. Pourtant, ils sont toujours célébrés. Cette thèse pose un certain nombre de questions. Faut-il mettre en garde les couples mixtes ? Sont-ils moins bien considérés que les « vrais » couples orthodoxes ? Les diverses positions orthodoxes liées aux mariages mixtes sont-elles vraiment conformes à l’esprit de l’Église universelle / Mysticum corpus Christi ? Pour l’Église orthodoxe, le mariage mixte est « incomplet » car il ne porte aucune unité de foi et n’est pas scellé par l’eucharistie, même s’il a les mêmes effets juridiques que le mariage ecclésial. Cette pratique ne risque-t-elle pas de porter atteinte à la liberté humaine ou de pousser certains fidèles à s’engager, malgré eux, dans une double appartenance confessionnelle ? C’est entre autres à ces questions que cette thèse tente de répondre. L’Église orthodoxe doit, à notre avis, s’interroger sur certains aspects pragmatiques des mariages mixtes. L’hétérogénéité du couple n’a au final pas grande importance par rapport à la miséricorde divine et l’amour des conjoints. Nous pensons que les couples mixtes sont parfois capables de réaliser leur unité dans le Christ, en instaurant un véritable dialogue œcuménique, basé sur l´expérience antiochienne de l’économie : oikonomia. / The marriage is one of the orthodox sacraments; being so, it prefigures the church that welcomes, nourishes and conveys the faith communion of its supporters. The faith is a grant from God and an answer to the one that receives it, and a link between divine grace and human liberty. But, the unity of faith also implies the sacramental unity, especially in the marriage. In this sense, the mixed marriages can generate conceptual, legal and sociological problems. Yet, they continue to be celebrated. This thesis asks some questions. Is it necessary to put in guard the mixed couples? Are they less well considered than the "true" orthodox couples? The distinct orthodox positions relative to the mixed marriages are really in conformity with the spirit of the universal church / Mysterious body of the Christ? The Orthodox Church considers the mixed marriage as "incomplete" because it doesn't concern a unity of faith and the Eucharist does not seal it. Yet, it carries the same legal effects that the ecclesiastic marriage. Doesn't this practice risk to undermine the human liberty or to push some supporters to enter, without wanting, into a double confessional adherence? This is one of those questions that this thesis tempts to answer. The Orthodox Church has, in our view, to reconsider some pragmatic aspects of mixed marriages.The heterogeneity of the couple doesn't have big importance compared to the God's mercy and love between spouses. Therefore, we think that the mixed couples are sometimes capable to achieve their unity in Christ, while instituting between them a real ecumenical dialogue, based on the Antiochian experience of economy: oikonomia

This research journey investigated the ways in which (1) the lives of adolescents have been influenced by parental divorce and subsequent remarriage, (2) exploring the relationships participants have with biological, nonresidential fathers and (3) to collaboratively present ways of doing family in alternative. Four adolescent girls took part in group conversations where they could were empowered to have their voices heard in a society where they are usually marginalized and silenced. As a result of these conversations a family game, FunFam, was developed that aimed to assist families in expanding communication within the family. Normalizing prescriptive discourses about divorce and remarriage were deconstructed to offer participants the opportunity to re-author their stories about their families. The second part of the research journey explored the problem-saturated stories that these four participants had with their biological, nonresidential fathers. They deconstructed the discourses that influenced this relationship and redefined the relationship to suit their expectations and wishes. / Practical Theology / M.Th.

This research journey investigated the ways in which (1) the lives of adolescents have been influenced by parental divorce and subsequent remarriage, (2) exploring the relationships participants have with biological, nonresidential fathers and (3) to collaboratively present ways of doing family in alternative. Four adolescent girls took part in group conversations where they could were empowered to have their voices heard in a society where they are usually marginalized and silenced. As a result of these conversations a family game, FunFam, was developed that aimed to assist families in expanding communication within the family. Normalizing prescriptive discourses about divorce and remarriage were deconstructed to offer participants the opportunity to re-author their stories about their families. The second part of the research journey explored the problem-saturated stories that these four participants had with their biological, nonresidential fathers. They deconstructed the discourses that influenced this relationship and redefined the relationship to suit their expectations and wishes. / Philosophy, Practical and Systematic Theology / M.Th.

Text in Afrikaans / Die herscomgestelde gesin word in hierdie navorsingstudie ondersoek as 'n kompleksa alternatiewe gesinstruktuur met eiesoortige strukturele kenmerke, probleemarecs en rituele wat nie aan die norm von die kerngesin ontleen kan word nie. In die literotuuroorsig word hierdie aspekte van nader beskou en tot die gevolgtrekking gekom dot die belangrike rol van die eie ouer in die hersoomgestelde gesin grootliks misgekyk word. Die verbondenheid van die eie ouer aan beide die ouer-kind- en die nuwe egpoorsisteme mack ditvir hom/hoar moontlik om 'n sleutelrol te vervul tydens gesinsinteroksies, eenheidsvorming en die opvoedingsgebeure in die hersoamgestelde gesin. Dit is moontlik vir die eie ouer om vanuit 'n unieke posisie as 'n buffer te dien in die problemotiese stiefouer-stiefkindverhoudinge. Hierdie maontlikheid bestaon egter slegs indien die eie ouer oor voldoende kennis, insig en voardighede beskik. 'n Uitgebreide kwalitatiewe ondersoek aan die hand van semi-gestruktureerde onderhoude met die lede van ses hersaamgestelde gesinne het die volgende tendense aan die lig gebring: • Eie overs verwag van nuwe egliede om kinders in die hersaamgestelde gesin uit die staanspoor te aanvoor en lief te he. • Eie overs koester konflikterende gevoelens ten opsigte van die dissiplinering van hul kinders deur die stiefouer. • Eie ouers, sfiefouers en kinders in hersaamgestelde gesinne goon dikwels gebuk onder d\e los van onverwerkte gevoelens van verdriet en verlies. • Die hantering van finansies ten opsigte van inwonende eie en stiefkinders, asook nie-inwonende kinders en vorige egliede skep spanning en bemoeilik goeie verhoudinge. • Eie ouers is dikwels so verdeeld tussen die belange van nul kinders en die van hul nuwe moats dot hulle dit moeilik vind om in 'n tweede huwelik 'n betekenisvolle verhouding met hul nuwe lewensmaat op te bou. Genoemde tendense het 'n bepolende rol gespeel in die ontwikkeling von 'n begeleidingsprogram vir eie ouers. Agt sessies met doelwitte geboseer op hierdie probleemoreas is gestruktureer om die eie ouer met noodsaaklike kennis en vaardighede toe te rus ten opsigte van harmoniese verhoudingstigting en -onderhouding in hersaamgesfelde gesinne. Die begeleidingsprogram is deur middel van 'n fokusgroeponderhoud aan die evaluering von vier ouerpare in hersaamgestelde gesinne onde&Werp en is aon die hand van hul aanbevelings verfyn en gefinaliseer. / Educational Studies / D. Ed.(Psychology of Education)

Summaries in English and Afrikaans / Die hersaamgestelde gesin word in hierdie navorsingstudie ondersoek as in komplekse alternatiewe gesinstruktuur met eiesoortige strukturele kenmerke, probleemareas en rituele wat nie aan die norm van die kerngesin ontleen kan word nie. In die literatuuroorsig word hierdie aspekte van nader beskou en tot die gevolgtrekking gekom dot die belangrike rol van die eie ouer in die hersaamgestelde gesin grootliks misgekyk word. Die verbondenheid van die eie ouer aan beide die ouer-kind- en die nuwe egpaarsisteme maak dit vir hom/haar moontlik om 'n sleutelrol te vervul tydens gesinsinteraksies, eenheidsvorming en die opvoedingsgebeure in die hersaamgestelde gesin. Dit is moontlik vir die eie ouer om vanuit in unieke posisie as 'n buffer te dien in die problematiese stiefouer-stiefkindverhoudinge. Hierdie moontlikheid bestaan egter slegs indien die eie ouer oor voldoende kennis, insig en vaardighede beskik. 'n Uitgebreide kwalitatiewe ondersoek aan die hand van semi-gestruktureerde onderhoude met die lede van ses hersaamgestelde gesinne het die volgende tendense aan die lig gebring Eie ouers verwag van nuwe egliede om kinders in die hersaamgestelde gesin uit die staanspoor te aanvaar en lief te he. Eie ouers koester konflikterende gevoelens ten opsigte van die dissiplinering van hul kinders deur die stiefouer. Eie ouers, stiefouers en kinders in hersaamgestelde gesinne gaan dikwels gebuk onder die las van onverwerkte gevoelens van verdriet en verlies. Die hantering van finansies ten opsigte van inwonende eie en stiefkinders, asook nie-inwonende kinders en vorige egliede skep spanning en bemoeilik goeie verhoudinge. Eie ouers is dikwels so verdeeld tussen die belange van hul kinders en die van hul nuwe maats dat hulle dit moeilik vind om in 'n tweede huwelik 'n betekenisvolle verhouding met hul nuwe lewensmaat op te bou. Genoemde tendense het 'n bepalende rol gespeel in die ontwikkeling van 'n begeleidingsprogram vir eie ouers. Agt sessies met doelwitte gebaseer op hierdie probleemareas is gestruktureer om die eie ouer met noodsaaklike kennis en vaardighede toe te rus ten opsigte van harmoniese verhoudingstigting en -onderhouding in hersaamgestelde gesinne. Die begeleidingsprogram is deur middel van 'n fokusgroeponderhoud aan die evaluering van vier ouerpare in hersaamgestelde gesinne onderwerp en is aan die hand van hul aanbevelings verfyn en gefinaliseer. / In this research study the reconstituted family is investigated as a complex alternative family structure with distinctive structural characteristics, problem areas and rituals which cannot be adopted from the norm of the nuclear family. In the literature survey these aspects are examined closely and the conclusion is drawn that the important role of the biological parent in the reconstituted family is ignored to a large extent. The biological parent's commitment to both the parent-child and new couple systems allows him/her to play a key role in family interactions, unit formation and educational events in the reconstituted family. It is possible for the biological parent to act as a buffer in the problematic stepparent-stepchild relationships from a unique perspective. However, this possibility only exists if the biological parent possesses sufficient knowledge, insight and skills. An extensive qualitative investigation on the basis of semi-structured interviews with members of six reconstituted families revealed the following tendencies: Biological parents expect their new spouses to accept and love children in the reconstituted family from the onset. Biological parents harbour conflicting feelings regarding the disciplining of children by the stepparent. Biological parents, stepparents and children in reconstituted families often still carry the burden of unresolved feelings of sadness and loss. The handling of finances with regard to resident own and stepchildren, as well as non-resident children and former spouses creates tension and compromises good relationships. Biological parents are often so divided between the interests of their own children and those of their new spouses that they find it difficult to build a meaningful relationship with their new spouse in a second marriage. The tendencies mentioned played a decisive role in the development of a guidance programme for biological parents. Eight sessions with aims based on these problem areas were structured to equip biological parents with the necessary knowledge and skills in respect of the development and maintenance of harmonious relationships in reconstituted families. The guidance programme was subjected to the evaluation of four sets of parents in reconstituted families by means of a focus group interview and was refined and finalised on the basis of their recommendations. / Educational Studies / D. Ed. (Sielkundige Opvoedkunde)

Summaries in English and Afrikaans / Die hersaamgestelde gesin word in hierdie navorsingstudie ondersoek as in komplekse alternatiewe gesinstruktuur met eiesoortige strukturele kenmerke, probleemareas en rituele wat nie aan die norm van die kerngesin ontleen kan word nie. In die literatuuroorsig word hierdie aspekte van nader beskou en tot die gevolgtrekking gekom dot die belangrike rol van die eie ouer in die hersaamgestelde gesin grootliks misgekyk word. Die verbondenheid van die eie ouer aan beide die ouer-kind- en die nuwe egpaarsisteme maak dit vir hom/haar moontlik om 'n sleutelrol te vervul tydens gesinsinteraksies, eenheidsvorming en die opvoedingsgebeure in die hersaamgestelde gesin. Dit is moontlik vir die eie ouer om vanuit in unieke posisie as 'n buffer te dien in die problematiese stiefouer-stiefkindverhoudinge. Hierdie moontlikheid bestaan egter slegs indien die eie ouer oor voldoende kennis, insig en vaardighede beskik. 'n Uitgebreide kwalitatiewe ondersoek aan die hand van semi-gestruktureerde onderhoude met die lede van ses hersaamgestelde gesinne het die volgende tendense aan die lig gebring Eie ouers verwag van nuwe egliede om kinders in die hersaamgestelde gesin uit die staanspoor te aanvaar en lief te he. Eie ouers koester konflikterende gevoelens ten opsigte van die dissiplinering van hul kinders deur die stiefouer. Eie ouers, stiefouers en kinders in hersaamgestelde gesinne gaan dikwels gebuk onder die las van onverwerkte gevoelens van verdriet en verlies. Die hantering van finansies ten opsigte van inwonende eie en stiefkinders, asook nie-inwonende kinders en vorige egliede skep spanning en bemoeilik goeie verhoudinge. Eie ouers is dikwels so verdeeld tussen die belange van hul kinders en die van hul nuwe maats dat hulle dit moeilik vind om in 'n tweede huwelik 'n betekenisvolle verhouding met hul nuwe lewensmaat op te bou. Genoemde tendense het 'n bepalende rol gespeel in die ontwikkeling van 'n begeleidingsprogram vir eie ouers. Agt sessies met doelwitte gebaseer op hierdie probleemareas is gestruktureer om die eie ouer met noodsaaklike kennis en vaardighede toe te rus ten opsigte van harmoniese verhoudingstigting en -onderhouding in hersaamgestelde gesinne. Die begeleidingsprogram is deur middel van 'n fokusgroeponderhoud aan die evaluering van vier ouerpare in hersaamgestelde gesinne onderwerp en is aan die hand van hul aanbevelings verfyn en gefinaliseer. / In this research study the reconstituted family is investigated as a complex alternative family structure with distinctive structural characteristics, problem areas and rituals which cannot be adopted from the norm of the nuclear family. In the literature survey these aspects are examined closely and the conclusion is drawn that the important role of the biological parent in the reconstituted family is ignored to a large extent. The biological parent's commitment to both the parent-child and new couple systems allows him/her to play a key role in family interactions, unit formation and educational events in the reconstituted family. It is possible for the biological parent to act as a buffer in the problematic stepparent-stepchild relationships from a unique perspective. However, this possibility only exists if the biological parent possesses sufficient knowledge, insight and skills. An extensive qualitative investigation on the basis of semi-structured interviews with members of six reconstituted families revealed the following tendencies: Biological parents expect their new spouses to accept and love children in the reconstituted family from the onset. Biological parents harbour conflicting feelings regarding the disciplining of children by the stepparent. Biological parents, stepparents and children in reconstituted families often still carry the burden of unresolved feelings of sadness and loss. The handling of finances with regard to resident own and stepchildren, as well as non-resident children and former spouses creates tension and compromises good relationships. Biological parents are often so divided between the interests of their own children and those of their new spouses that they find it difficult to build a meaningful relationship with their new spouse in a second marriage. The tendencies mentioned played a decisive role in the development of a guidance programme for biological parents. Eight sessions with aims based on these problem areas were structured to equip biological parents with the necessary knowledge and skills in respect of the development and maintenance of harmonious relationships in reconstituted families. The guidance programme was subjected to the evaluation of four sets of parents in reconstituted families by means of a focus group interview and was refined and finalised on the basis of their recommendations. / Educational Studies / D. Ed. (Sielkundige Opvoedkunde)