Theophostic Prayer Ministry (TPM) is an unparalleled method of inner healing which was developed in 1996 by Dr. Ed Smith of Campbellsville, Kentucky. The term Theophostic is formed by a combination of two Greek words, namely Theos (God) and phos (light). God's light refers to the central aspect of the ministry during which God gives his light to the counselee in order to expose the emotional wounds from the person's past and to heal it. TPM became known as a method which is exceptionally effective in treating trauma and experience-based problems. Several evaluators of TPM, however, raise questions concerning the doctrinal and philosophical soundness of the base of TPM's theory and practice. Exponents of the anti-psychology movement, like Martin and Deidre Bobgan, are exceedingly condemning in their critique of TPM, and particularly the fact that Smith probably had used insights, concepts and techniques from psychology. In researching the literature on the subject, it was found that the reformed pastoral ministry is relatively lacking in theoretical reflection on and practical implementation of the ministry of inner healing, TPM included. The first main purpose of the research was to scientifically determine whether the doctrinal and philosophical points of departure as well as practice of TPM were sound according to the reformative Scriptural standard. Should the research data indicate that TPM is acceptable in this respect, then the reformed pastoral practice have found at least one method of inner healing to make use of. Should the research data point to the contrary, then the necessary corrections can be done accordingly. The second main purpose of the research was to determine how the theory, practice and even context of TPM can possibly be served by the new light which the research may shed upon it. In the research methodology it is decided to firstly summarize the practical theory of TPM. This was followed on a meta-theoretical level by a qualitative empirical research on TPM, as well as a comparative study on Eye Movement Desensitization and Reprocessing (EMDR), an evenly highly successful psychotherapeutic treatment method for trauma and experience-based problems. In a third meta-theoretical chapter TPM and some of its critics are evaluated in accordance with the Philosophy of the Cosmonomic Idea. Following that, the data of the meta-theoretical chapters were compared in a hermeneutical way with the first practical theory of TPM and all its critique, as well as the reformative theological tradition. The final conclusions of the research indicate that TPM can be recommended to the reformed pastoral ministry as a reformative Scripturally sound method for inner healing and that the TPM theory, practice and context can be improved on several points as has been suggested in the study. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

Theophostic Prayer Ministry (TPM) is an unparalleled method of inner healing which was developed in 1996 by Dr. Ed Smith of Campbellsville, Kentucky. The term Theophostic is formed by a combination of two Greek words, namely Theos (God) and phos (light). God's light refers to the central aspect of the ministry during which God gives his light to the counselee in order to expose the emotional wounds from the person's past and to heal it. TPM became known as a method which is exceptionally effective in treating trauma and experience-based problems. Several evaluators of TPM, however, raise questions concerning the doctrinal and philosophical soundness of the base of TPM's theory and practice. Exponents of the anti-psychology movement, like Martin and Deidre Bobgan, are exceedingly condemning in their critique of TPM, and particularly the fact that Smith probably had used insights, concepts and techniques from psychology. In researching the literature on the subject, it was found that the reformed pastoral ministry is relatively lacking in theoretical reflection on and practical implementation of the ministry of inner healing, TPM included. The first main purpose of the research was to scientifically determine whether the doctrinal and philosophical points of departure as well as practice of TPM were sound according to the reformative Scriptural standard. Should the research data indicate that TPM is acceptable in this respect, then the reformed pastoral practice have found at least one method of inner healing to make use of. Should the research data point to the contrary, then the necessary corrections can be done accordingly. The second main purpose of the research was to determine how the theory, practice and even context of TPM can possibly be served by the new light which the research may shed upon it. In the research methodology it is decided to firstly summarize the practical theory of TPM. This was followed on a meta-theoretical level by a qualitative empirical research on TPM, as well as a comparative study on Eye Movement Desensitization and Reprocessing (EMDR), an evenly highly successful psychotherapeutic treatment method for trauma and experience-based problems. In a third meta-theoretical chapter TPM and some of its critics are evaluated in accordance with the Philosophy of the Cosmonomic Idea. Following that, the data of the meta-theoretical chapters were compared in a hermeneutical way with the first practical theory of TPM and all its critique, as well as the reformative theological tradition. The final conclusions of the research indicate that TPM can be recommended to the reformed pastoral ministry as a reformative Scripturally sound method for inner healing and that the TPM theory, practice and context can be improved on several points as has been suggested in the study. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

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)

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)