This qualitative study explored the meaning and description of profound sexual and spiritual connection among practising Christians. Investigations of the conditions and events that led to these peak encounters as well as the aftereffects of such experiences were also conducted. It was purposed that this research would enhance understanding of sexual and spiritual connection, inform theories of love, transpersonal experience, and Christian theology regarding sexuality, as well as provide counsellors with some initial strategies to promote more holistic sexual intimacy among their Christian clientele. The methods of inquiry and data analysis were based on a phenomenological approach. The researcher conducted an in-depth interview with five men and five women, representing five Christian denominations, who had experienced a profound event that was simultaneously sexual and spiritual. The statements within each participant's transcript were analyzed to discover clusters of meaningful themes. A follow-up interview with each contributor validated these individual or "situated structural" descriptions. Twenty-five common themes emerged from the interview data and a fundamental structure or "common story" was culled from the exhaustive description of the phenomenon. The themes of the sexual and spiritual encounter were categorized into the into the following three phases: Preconditions and Facilitating Events; Descriptive Themes of the Encounter; and Aftereffects. The exhaustive description and fundamental structure were validated by all the participants in a final follow-up consultation. The study results offered an empirical and experiential basis for previous conjectures on linking sexuality and spirituality. The findings were interpreted in light of existing research on love, transpersonal mystical experience, and Christian theology on sexuality. Comparisons were made to the experience of transcendental sex experienced by Tantric practitioners. Potentials for individual and relational growth were explored. Following these interpretations, a number of specific recommendations were made for future research and counselling practice.

This qualitative study explored the meaning and description of profound sexual and spiritual connection among practising Christians. Investigations of the conditions and events that led to these peak encounters as well as the aftereffects of such experiences were also conducted. It was purposed that this research would enhance understanding of sexual and spiritual connection, inform theories of love, transpersonal experience, and Christian theology regarding sexuality, as well as provide counsellors with some initial strategies to promote more holistic sexual intimacy among their Christian clientele. The methods of inquiry and data analysis were based on a phenomenological approach. The researcher conducted an in-depth interview with five men and five women, representing five Christian denominations, who had experienced a profound event that was simultaneously sexual and spiritual. The statements within each participant's transcript were analyzed to discover clusters of meaningful themes. A follow-up interview with each contributor validated these individual or "situated structural" descriptions. Twenty-five common themes emerged from the interview data and a fundamental structure or "common story" was culled from the exhaustive description of the phenomenon. The themes of the sexual and spiritual encounter were categorized into the into the following three phases: Preconditions and Facilitating Events; Descriptive Themes of the Encounter; and Aftereffects. The exhaustive description and fundamental structure were validated by all the participants in a final follow-up consultation. The study results offered an empirical and experiential basis for previous conjectures on linking sexuality and spirituality. The findings were interpreted in light of existing research on love, transpersonal mystical experience, and Christian theology on sexuality. Comparisons were made to the experience of transcendental sex experienced by Tantric practitioners. Potentials for individual and relational growth were explored. Following these interpretations, a number of specific recommendations were made for future research and counselling practice. / Education, Faculty of / Educational and Counselling Psychology, and Special Education (ECPS), Department of / Graduate

Mysticism is a broad concept in a diversity of traditions. Our study focuses on Christian mysticism in the Catholic Church tradition). This concept is shortly a special relationship with God that translates into observable behaviours that impact on the other people. Mysticism itself is for everyone regardless of their perceived spiritual connectedness with God. In other words everyone can be a mystic. However, in the Catholic Church it would seem that the decision regarding who is a mystic is done by the leadership of the Church which comprises of all-male clergy. As a result, those who have been considered mystics in the Catholic Church were predominantly male with significantly few women. Mysticism cannot but be seen through the lens of gender. Gender equality in the Catholic Church or lack of, is then a yardstick through which mysticism should be scrutinized. This analysis should be done by studying the Catholic Church’s teaching on gender from the past eras to the present. An attempt should be made to look at the esteemed doctors of the church who have influenced the Church’s attitudes towards women. Not only should these attitudes be explored, but also their influence on the discipline of the Church or the way the Catholic Church carries its mandate in as far as gender is concerned. The Church’s mandate includes but not necessarily limited to its laws (canons). The mandate is also found in its declarations which are found in the Church’s documents. These will be analysed to arrive at a conclusion whether the Catholic Church has established gender equality in its teachings and practices. The analysis should also compare the teaching on gender and its translation into observable, real formal equality and substantive equality when it comes to gender. Formal Equality means the same formal legal rights and status while Substantive Equality means the same material and effects between men and women in the Catholic Church. Gender equality then or lack of, will be used in exploring the subject of mysticism in the Catholic Church. This study will attempt to explore how gender equality in mysticism can impact on the Church’s endeavour to establish gender equality so that there is authenticity in its teaching and practice. That alignment is necessary to bring to life the scriptural dimension of the Church. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

Concurrency studies reveal that concurrent sexual partnerships (CSPs) increase the rate of HIV transmission. Church programmes on HIV prevention for young people predominantly promote the moral-based message of sexual abstinence before marriage. These key issues motivate this study which seeks to find a Christian sexual ethic for young people aged 15-24 that is underpinned by the principle of justice to facilitate ethical discernment. The study focuses on Southern Africa with particular emphasis on Namibia and the Siyafundisa youth programme of the Anglican Diocese of Namibia. Through non-empirical research, the work of Margaret Farley on “just sex” is employed as a framework of analysis. Farley’s Christian ethic promotes justice in any love or sexual relationship, and suggests seven justice norms. These are do-no-unjust-harm, equality, mutuality, free consent, fruitfulness, commitment, and social justice. The study proposes the SAVE methodology as a holistic approach to HIV prevention that is consistent with Farley’s ethic. Further research in areas such as children’s sexuality and the use of faith communities as agents of a ‘theology of sex’ are proposed. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

No description available.

Afrikaans: Hierdie proefskrif wil vanuit navorsing met "n postmoderne, pastoraal-narratiewe aanslag iets vertel rondom seksueel-verwante geheime. In hoofstuk 1 val die soeklig op 'n verduideliking van die weg waarlangs die navorsing aangepak is. Deur gebruik te maak van die ABDCE-skryfformule van "n fiksieskrywer, is ruimte geskep waarbinne narratief-gebaseerde navorsing gedoen kon word. Die navorsing word derhalwe langs die weg van aksieverhale (Action), agtergrondsbegrippe (Background), die verdere ontwikkeling van die navorsing (Development), die klimaks (Climax) en einde (Ending) ontwikkel. In hoofstuk 2 word enkele aksie-stories rondom geheime uitgebeeld. Die verhaal van Tim, asook verhale en gesprekke uit Internet-gesprekslyste en verhale uit die media met besondere klem op hedendaagse kletsprogramme, word hier weergegee. Hoofstuk 3 bied 'n agtergrond van bepaalde perspektiewe rondom aspekte soos "language games", paralogie, dekonstruksie, postmodernisme, sosiaal¬konstruksionisme en narratiewe terapie. Betekenisse wat ons handelinge lei en bepaalde vrae wat aan ons praktiese denke lewe gee, word hierin uitgelig. Hoofstuk 4 bied "n dik, breedvoerige beskrywing van menslike seksualiteit. Verhale en perspektiewe rondom seksualiteit, "eksternalisering", seksuele mites in die samelewing asook 'n beskrywing van seksualiteit vanuit die etiese, Bybelse, na¬Bybelse, sistemiese en postmoderne perspektiewe word gegee. Hoofstuk 5 bied "n dik, bree beskrywing van die gesin waarin aangetoon word dat die heIe gesin, die groter gesin sowel as die gemeenskap by geheimhouding betrokke kan wees. Perspektiewe uit die Ou en Nuwe Testament word toegelig en daar word teen verafgoding van die ideaIe gesin gewaarsku. Verbond, skepping, verlossing en pneumatologie word as 'n Bybelse benadering tot die gesinslewe geïdentifiseer. Eienskappe van die moderne gesin sowel as die sogenaamde "tweede familie" word bespreek. Die verhale van Koning Dawid en Isak se gesinne dui op die bevryding van die verlammende effek wat die verlede met sy foute op die huidige gesinslewe het. In hoofstuk ses word aandag gegee aan 'n perspektief op seksueel-verwante geheime. Die geheime seksuele wereld van adolessente word ondersoek en aandag word gegee aan geheime temas wat mag voorkom. Intensiewe aandag word ook gegee aan die posisie van die terapeut in gevalle waar geheimhouding in terapeutiese sessies ter sprake kom. Hoofstuk sewe bied 'n samevattende kritiese refleksie op die navorsing, enkele gevolgtrekkings word gemaak vanuit my eie ervaring rondom die bepaalde navorsing. English: This dissertation attempts to relate something on sexual-related secrets from a postmodern, pastoral-narrative perspective. In chapter one the focus is on an explanation of the manner in which the research is done. By using the ABDCE-formula of an author of fiction, a space is created in which narrative-based research could be done. The research develops through action stories, background concepts, further development, climax and the end. Action stories concerning secrets characterize chapter two. The story of Tim, as well as stories and conversations from Internet discussion lists and stories from the media with the accent on current chat shows are shared. Chapter three supplies a background of certain perspectives on aspects like language games, paralogy, deconstruction, postmodernism, social constructionism and narrative therapy. Meanings guiding our actions and certain questions which gives life to our practical thoughts, are highlighted. Chapter four provides a thick description of human sexuality. Stories and perspectives on sexuality, externalization, sexual myths in the community as well as a description of sexuality from ethical, Biblical, post-Biblical, systemic and postmodern views are given. Chapter five gives a thick description of the family and shows that the entire family, the larger family as well as the community could be involved in secrecy. Perspectives from the Old and New Testament are shared and a warning against idolisation of the ideal family is made. Covenant, creation, salvation and pneumatology are identified as a Biblical approach to family life. The modern family, its characteristics and the so-called "second family" are under discussion. The stories of King David's as well as Isaac's families bring deliverance of the paralysing effect that the past with its mistakes might have on family life in its present form. Attention is focused on a perspective on sexual-related secrets in chapter six. The secret sexual world of the adolescent is investigated and special attention is paid to secret themes which might occur. Intensive attention is also paid to the position of the therapist regarding secrecy in therapeutic sessions. Chapter seven gives a summarized critical reflection on the research. This includes my conclusions from own experience gained in the process. / Thesis (PhD (Practical Theology))--University of Pretoria, 2006. / Practical Theology / unrestricted

No description available.

This study is devoted to Paul's rhetorical argumentation on sexual issues (`porneia') in Cor-inth, and focuses especially 1. Corinthians 5:1-7:9. Paul uses `porneia' according to the Jewish tradition as body violation, pollution and as Satanic power. The term describes different forms of sexual behaviour which Paul rejects (like incest or intercourse with prostitutes at Roman banquets) and can be summarised as `illegiti-mate sexual intercourse'. For Paul, the only legitimate sexual intercourse is that within mar-riage (7:1-9). Therefore Paul's reference to the marriage is his answer to the problem of `por-neia', even if Paul sees many advantages in celibacy. As a probable background which explains the occurrences of `porneia' in Corinth, we see next to sexual abstinence within existing marriages (7:1-7) the strong influence of a Roman élite, which based its behaviour on hedonistic slogans and on the mortality of the body. Ac-cordingly, Paul's argumentation emphasises the high significance of the human body (6:12-20) and ascribes an eschatological perspective to it with the references to the resurrection of the body in 1 Corinthians 6:14 and chapter 15. / New Testament and Ancient Near Eastern Studies / (M. Th. (New Testament))

This research paper is designed to introduce a sexual education programme that can be adapted for Mountain of Fire Global Ministries (MFGM), to guide the youth in their safer sexual practices in the era of HIV and AIDS. In view of this, the research paper will build upon other sexual education programmes such as S- safer practices, A- available medication, V- voluntary counseling and testing, E- empowerment through education (“SAVE”), A- abstain, B- be faithful, C- condomize (ABC) and others (INERELA+ 2008:1). Setting the stage to understand the challenge in South Africa for safer sexual practices among youth, the researcher saw it fit to conduct research in his local community of Wentworth. The intention of the research was to get a basic understanding of the HIV and AIDS prevalence among youth and the type of education they were receiving from the local organizations. The interviews conducted in the research demonstrated that there was more of an authoritarian or top-down rather than a grass roots bottom-up approach used by the organizations, which gave the impression that the type of curriculum used was obsolete. The researcher felt that addressing the need for safer sexual practices among youth would have been more effective if the approach was through dialogue. Youth may have felt insecure, believing that some of their needs, inputs or experiences could not be discussed in a top-down approach. Organizations that appeared to be condescending, as well as more superior and intellectually equipped, may have made youth feel inferior and inadequate. The outcome of this approach may have created mixed feelings between the organizations and the youth. A lack of understanding, on behalf of the educating organizations, as to what the youth really required in education on safer sexual practices and what they were experiencing personally, eventually could have led to the youth treating the education lightly. On the other hand, from a Christian education perspective, this research paper ascertained that the youth were being squeezed into a mould where safer sexual practices were not considered. Christian education strongly discourages the practice of sex outside of marriage and teaches that abstaining from sex until marriage is the only commendable way. This type of education creates a distancing and has a great impact on the lives of youth, especially those who are sexually active. Somehow if they do engage in sexual activity, they feel isolated, inferior, unaccepted and inadequate to grow spiritually. The change in their attitude and behavior results from continuous pulpit caution, instead of precaution, on how to manage safe or safer sexual practices. Christian education continues to place fear on the youth about premarital sex and the youth often feel that they are responsible for the consequences that derive from negligence. This research uncovered that Christian education adopted a top-down instead of a bottom-up approach, thus denying the youth the opportunity to express themselves with their experiences and needs when it came to safe or safer sexual practices. In view of the hierarchical approaches of some organizations and Christian education, the youth find themselves under difficult circumstances, whereby they are not given the opportunity to relieve themselves of some of the pressures they face when it comes to safe and safer sexual practices. In light of this struggle to find common ground, Paulo Freire in his book Pedagogy of the oppressed (2003:71-83) introduces some positive methods, such as dialogue, that can broker a relationship between the facilitator and the participants. In addition to this, the International Network of Religious persons with and affected by AIDS (INERELA+) has compiled a “SAVE” Toolkit (2012) that the researcher has included in the research paper, as a guide to walk alongside Freire‟s philosophy of dialogue. This will help to bridge the gap between the facilitators and the participants, and assist them in finding a common ground as they search for social transformation in the context of safer sexual practices. The interviewees mentioned in the research showed a great deal of experience and knowledge, but they were limited in the ABC method they used to educate youth on HIV and AIDS. This method did not cater for those who were beyond this stage, such as those who had contracted the virus. Since the “SAVE” Toolkit is more user friendly, incorporating both the ABC method and reproductive health for those who have contracted the virus to live a positive lifestyle, to blend it with dialogue improves its effectiveness. This proved to be an important finding in the research in terms of the hypothesis which promotes a sexual education programme for safer sexual practices among youth. This will eventually assist youth to develop mindsets that enable them to be more responsible in their sexual behavior. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

This thesis aims to restore the balance of modern investigations into Christian asceticism and anthropology by reading the texts of Sts. Irenaeus and Clement within their theological perspectives, and thereby examine the presuppositions determining how we think about sexual difference. In the Introduction I examine the projects of M. Foucault and P. Brown, arguing that they do not remain faithful to the concerns of the texts which they treat. In Part One, I show how asceticism, for Irenaeus, is the expression of the human living the life of God in the body, that which is most characteristically human and the image of God. Sexuality is fundamental to human existence, forming a permanent part of the framework within which humans grow towards God. This growth results from humans acting responsively to the creative activity of God. That God is the source of the life which is lived by humans, demands an openness on their part towards God. Any attempt to avoid the reality of their created nature, for instance, through a self-imposed continence, overturns the basic structure of this relationship. In Part Two, I consider the asceticism proposed by Clement, which strives, through human effort, to achieve a godlike life, buttressing the rational mind, that which is properly human and in the image of God, by the exercise of virtues, so protecting it from disturbances, especially those arising from the body and the vulnerability of dependency. Whilst Clement has a vivid sense of the new life granted in baptism, and praises marriage, this desire for a divine life leads inexorably to the restriction of human sexuality to the function of procreation and its redundancy thereafter. After summarizing, I indicate possible lines for further investigation, and suggest that only within the Irenaean perspective can the issue of sexual difference be raised meaningfully.