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.

This research was encouraged by the need for Christian religious-ethical principles for counselling of HIV/Aids patients and their families within a multi-religious environment. During his lifetime the researcher was a member of Professional Family Care, a multi-religious and multi-disciplinary organization assisting HIV/Aids patients in Middelburg, Mpumalanga. The aim of the study is to highlight the sexual ethos of people from a Christian ethical perspective by means of the example of the character Samson in the book of Judges (Jd 13-16), in order to derive sexual-ethical principles for counselling. The hypothesis is that an ethical relationship exists between the rebelliousness in Samson’s life, and his sexual conduct. A similar relationship can be identified in our current society as a result of the negligence of healthy religious-ethical norms. A socio-rhetorical approach has been applied to explore various textures found in the Samson saga. After a discussion of Old Testament ethics as a subject, emphasis was laid on analysing the intra-textual, ideological, social and cultural, and holiness structures of the Samson saga. HIV/Aids as a social problem is discussed, primarily by means of relevant statistics. Professional Family Care implements an eco-systemic model, viz. an integrated approach involving medical professions, social workers, and religious leaders from all the religions involved. The principles of this approach are explained. After the religious-ethical perspectives of various religions have been highlighted, final conclusions are drawn. The ethical conduct of individuals normally mirrors the dominant ideological framework of the society in which they live. The sexual-ethical conduct of Samson, within its context, and the ethical principles, which can be deduced from that for the current context of Middelburg, Mpumalanga, clearly indicate that a relationship exists between the violation of sexual-ethical norms of the society as well as the consequences thereof for individuals and the broader community. In the light thereof both the positive and negative conduct of Samson have been implemented to formulate basic principles for counselling. / Prof. Johan Coetzee

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.

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))

The purpose of this study was to examine the relationships between religiosity, marital satisfaction, sexual behaviors, and sexual satisfaction of married persons who attended a church affiliated university. Data were collected from 56 married individuals who attended a conservative, church-affiliated university located in the south-central United States. The sample was mostly caucasian, heterosexual, upper-middle income, college educated, divided equally by gender, and ranged. in age from 27 to 83 (M=age 46). Participants had been married between 4 and 54 years (M=22 years), and most (90%) participants were in their first and only marriage. Religiosity was operationalized by Rohrbaugh and Jessor's (1975) religiosity scale. Marital satisfaction was operationalized using the Kansas Marital Satisfaction Scale (Hatch, James, & Schumm, 1986). Sexual satisfaction was operationalized from global sexual satisfaction questions (Darling & Davidson, 1987). / Ph. D.