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The theophostic prayer ministry (TPM) : an exploration of its practices and healing possibilitiesCrous, Jacobus Jooste 06 1900 (has links)
As TPM warrants greater attention in the field of practical theology, this thesis is about the
further development of TPM, within Pastoral Theology as well as in its practices. This research
explored if more healing possibilities may emerge when TPM is epistemologically positioned in
social constructionism and has drawn attention to healing possibilities that narrative practices
may open up for TPM. To achieve this, a process of social construction was followed where the
narratives of participants' experiences of the practices of TPM were reflected upon.
The participants related how and why the practices of TPM influenced the way they narrated
their lives. According to their tales the main influencing factor was an authentic encounter with
God, where they experienced that He had experientially entered into a conversation with them
about the way they constructed their realities. By giving His perspective on their beliefs about
memories from their past, He helped them to start processes of reconstructing new preferred life
stories. The importance of the role of a faith community as well as that of significant others also
became evident.
An important contribution of this research is the emphasis that was put on the ‘not-knowing’
position of the facilitator. This is not an authentic TPM-term, but the way the facilitator's role is
described, in the TPM guidelines, is similar to what is understood by that term in social
constructionist therapy approaches. Throughout the research report I indicated the important role
of this position in the helpfulness of TPM. It became clear through the narratives that when the
facilitator's knowing entered the Theophostic process, the process was impeded.
Closely related to this ‘not-knowing’ position, is the ethical accountability of TPM. I indicated
how this position of the facilitator related to the participants' experiences of the facilitator not
being judgemental and being respected for who (s)he is. In judging the authenticity of changes
experienced by the recipients of TPM, I proposed a process of participatory ethics. / Practical Theology / Thesis (D.Th. (Pastoral Therapy)
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The theophostic prayer ministry (TPM) : an exploration of its practices and healing possibilitiesCrous, Jacobus Jooste 06 1900 (has links)
As TPM warrants greater attention in the field of practical theology, this thesis is about the
further development of TPM, within Pastoral Theology as well as in its practices. This research
explored if more healing possibilities may emerge when TPM is epistemologically positioned in
social constructionism and has drawn attention to healing possibilities that narrative practices
may open up for TPM. To achieve this, a process of social construction was followed where the
narratives of participants' experiences of the practices of TPM were reflected upon.
The participants related how and why the practices of TPM influenced the way they narrated
their lives. According to their tales the main influencing factor was an authentic encounter with
God, where they experienced that He had experientially entered into a conversation with them
about the way they constructed their realities. By giving His perspective on their beliefs about
memories from their past, He helped them to start processes of reconstructing new preferred life
stories. The importance of the role of a faith community as well as that of significant others also
became evident.
An important contribution of this research is the emphasis that was put on the ‘not-knowing’
position of the facilitator. This is not an authentic TPM-term, but the way the facilitator's role is
described, in the TPM guidelines, is similar to what is understood by that term in social
constructionist therapy approaches. Throughout the research report I indicated the important role
of this position in the helpfulness of TPM. It became clear through the narratives that when the
facilitator's knowing entered the Theophostic process, the process was impeded.
Closely related to this ‘not-knowing’ position, is the ethical accountability of TPM. I indicated
how this position of the facilitator related to the participants' experiences of the facilitator not
being judgemental and being respected for who (s)he is. In judging the authenticity of changes
experienced by the recipients of TPM, I proposed a process of participatory ethics. / Philosophy, Practical and Systematic Theology / Thesis (D.Th. (Pastoral Therapy)
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Praying in a new reality: a social constructionist perspective on inner healing prayerThiessen, Walter James 08 1900 (has links)
Inner healing prayer (IHP) warrants greater practical theological attention. The practice of
IHP, most significantly developed by Agnes Sanford, has been described by many of those
individuals and ministries that have seen God transform lives through it. This study
focuses especially on the models developed by John and Paula Sandford, Leanne Payne,
and Ed Smith as representative of IHP.
Social constructionism, particularly as it has drawn attention to the significance of
narrative, provides a fresh perspective with which to interpret what is taking place in IHP.
A theology centred on Jesus' proclamation and demonstration of the in-breaking reign of
God combines with social constructionism to suggest that a personal Creator God, who has
a privileged perspective on reality, actively joins in the social processes by which we
construct our understandings of reality.
Interpreting IHP from this social constructionist perspective, this study proposes that IHP
can be described as a practice in which God is invited and expected to experientially enter
into the social processes by which people construct their reality. Traumatic or hurtful
events have often created apparent realities that persons are unable to integrate into the
central stories that identify their lives. IHP facilitates an encounter in which God•s loving,
forgiving presence is experienced in the midst of such hurtful events allowing a new, more
integrated and hopeful, construction of reality. The faith, hope and love of those leading in
IHP and the symbolic, metaphorical language contribute to the ability of IHP to affect
change at an emotional level, but the central role of the imagination, especially in
visualising Jesus' presence, is the most unique and characteristic aspect. This interpretation
provides a viewpoint to critique the practice of IHP and suggests some ways that an
understanding of God's kingdom might further enhance its practice.
A small~scale qualitative interview project offers the opportunity to assess whether this
social constructionist interpretation corresponds to the way in which participants in IHP make sense of their experience. It is hoped that the constructionist perspective offered here
provides a language that can broaden an understanding of IHP, enhancing dialogue and
further research. / Practical Theology / D.Th. (Practical Theology)
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Praying in a new reality: a social constructionist perspective on inner healing prayerThiessen, Walter James 08 1900 (has links)
Inner healing prayer (IHP) warrants greater practical theological attention. The practice of
IHP, most significantly developed by Agnes Sanford, has been described by many of those
individuals and ministries that have seen God transform lives through it. This study
focuses especially on the models developed by John and Paula Sandford, Leanne Payne,
and Ed Smith as representative of IHP.
Social constructionism, particularly as it has drawn attention to the significance of
narrative, provides a fresh perspective with which to interpret what is taking place in IHP.
A theology centred on Jesus' proclamation and demonstration of the in-breaking reign of
God combines with social constructionism to suggest that a personal Creator God, who has
a privileged perspective on reality, actively joins in the social processes by which we
construct our understandings of reality.
Interpreting IHP from this social constructionist perspective, this study proposes that IHP
can be described as a practice in which God is invited and expected to experientially enter
into the social processes by which people construct their reality. Traumatic or hurtful
events have often created apparent realities that persons are unable to integrate into the
central stories that identify their lives. IHP facilitates an encounter in which God•s loving,
forgiving presence is experienced in the midst of such hurtful events allowing a new, more
integrated and hopeful, construction of reality. The faith, hope and love of those leading in
IHP and the symbolic, metaphorical language contribute to the ability of IHP to affect
change at an emotional level, but the central role of the imagination, especially in
visualising Jesus' presence, is the most unique and characteristic aspect. This interpretation
provides a viewpoint to critique the practice of IHP and suggests some ways that an
understanding of God's kingdom might further enhance its practice.
A small~scale qualitative interview project offers the opportunity to assess whether this
social constructionist interpretation corresponds to the way in which participants in IHP make sense of their experience. It is hoped that the constructionist perspective offered here
provides a language that can broaden an understanding of IHP, enhancing dialogue and
further research. / Philosophy, Practical and Systematic Theology / D.Th. (Practical Theology)
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