Thesis (MTh) -- Stellenbosch University, 1996. / ENGLISH ABSTRACT: Grief pastorate often has the shortcoming where the ministry strategy focuses more on short term involvement than a long term accompaniment. The minister's involvement necessarily focuses on the crisis around the initial shock phase. The duration of the grief process is hardly predictable. The pastor must therefore follow a long term approach. This long term approach must set about in earnest with the interdependence of the grief process on the one hand and on the other hand a growth process. Such an approach can be characterised as a pastoral growth model where Clinebell's growth model is used as the basis. The aim of this pastoral growth model is the development of spirituality. Spirituality is understood as the total human life in communion with God and that includes the following aspects: Identity, intimacy, sinfulness, lordship, mortality, holiness and commitment. Through the holistic character of spirituality the mourner is addressed in totality- in his or her total humanness. This eliminates the danger where the pastorate is guilty, on the one hand of emphasis of the spiritual aspect, on the other hand the human aspect of man. A pastoral growth model for the development of spirituality during grief is a comprehensive, well-grounded pastoral model which could be made use of successfully during grief pastorate. / AFRIKAANSE OPSOMMING: Rousmartpastoraat het dikwels die tekortkoming dat die bedieningstrategie meer op korttemyn betrokkenheid ingestel is as op 'n langtermyn begeleidingsproses. Die predikant se betrokkenheid fokus hoofsaaklik op die krisis random die aanvanklike skokfase. Die duur van die rouproses is moeilik voorspelbaar. Die pastor moet daarom 'n langtermyn benadering volg. Hierdie langtermyn benadering moet erns maak met die interafhanklikheid van enersyds die rouproses en andersyds 'n groeiproses. So 'n benadering kan tipeer word as 'n pastorale groeimodel waar Clinebell se groeimodel as basis gebruik word. Die doelstelling van hierdie pastorale groeimodel is die ontwikkeling van spiritualiteit. Spiritualiteit word verstaan as die totale menslike lewe in gemeenskap met God en dit sluit die volgende aspekte in: ldentiteit, intimiteit, sondigheid, heerskappy, sterflikheid, heiligheid en verbondenheid. Vanweë die holistiese karakter van spiritualiteit word die treurende in geheel aangespreek- in sy of haar totale menswees. Dit skakel die gevaar uit dat die pastoraat skuldig kan wees aan ‘n beklemtoning van enersyds die geestelike aspek of andersyds die menslike aspek van die mens. 'n Pastorale groeimodel vir die ontwikkeling van spiritualiteit tydens rousmart is 'n omvattende, begronde pastorale model wat met groot vrug gebruik kan word tydens rousmartpastoraat.

Thesis (MTh) -- Stellenbosch University, 1995. / ENGLISH ABSTRACT: This thesis is an attempt to present a prop~r modd and methodology of pastoral care &mu counselling of children. Chapter I starts with the concept of childhood and traces the history of child care and examines the present situation of pastoral care and counselling. The importance and necessity of pastoral care and counselling of children is emphasized. Chapter 2 locates pastoral care and counselling of children under the umbrella of Practical Theolob'Y· It proposes an interdisciplinary model and argues th<:t pastoral care is a theological issue. In chapter 3 the ancient Israelite society is examined 11s an example of a therapeutic environment for growing children. Her.~ the family provided a social structure through which children experienced a strong sense of belonging, security, love and self-identity. In the family circle God's covenantal love was conveyed by means of storyte.lling. Children have their own world and language which differ in many ways from the adult world. Chapter 4 explores the personal world and language of children and gives an exposition of the different developmental stages between the ages of six and twelve. Chapter 5 deals with the world of children, the family and the immediate environment of growing children. Healing in pastoral care is exercised through faith care. The research proposes the storytelling method as a most effective vehicle to convey God's love to the child. Chapier six explains the necessity for a storytelling technique through which the horizon of the child's environment merges with the horizon of God's unfailing love and grace. / AFRIKAANSE OPSOMMING: Die navorsing is daarop gerig om die pastoraat llewus te maak van die eiesoortige behoeftes van die kind onder twaalf jaar binne die beraadproses. Die voorveronderstelling waarmee gewerk word, is dat die kind deur die kerk wel via die kategese bereik word, maar dan op 'n meer kognitiewe leervlak. Gevolglik word daar nie erns gemaak met die meer indjviduele en emosionele behoeftes van kinders in 'n krisis binne hut gesinsverband nie. Die eerste hoofstuk is 'n bespreking van die geskiedenis van sorg aan die kleiner kind en ·n ontleding van die huidige benwdsituasie in pastorale sorg. Die tweede hoofstuk bied 'n metodologiese raamwerk teen die agtergroml van die karakter van praktiese teologie en 'n interdissiplinere benadering. Die derde hoofstuk is 'n poging om vas te stel wat die posisie van die kind in die vroee lsraelitiese gemeenskap was. Die navorsing stel vas dat die sorg van God gerealiseer was via die verbondsliefde sons wat dit in die familie tot uitdrukking gekom het. Dit is hier waar die verhaal of storie van God se bemoeienis met sy volk oorvertel is. Die vierde hoofstuk konsentreer op die eiesoortige wereld van taal, simbole en kommunikasie gedurende die verskillende ontwikkelingsfases van die kind. Hoofstuk vyf bied 'n bespreking van die sosiale omgewing en gesinsverband van die kind. Die laaste hoofstuk is 'n toespitsing van pastoraat a an die kleiner kind rnet behulp van die metode van storievertelling. Dit is die taak van die pastoraat om 'n horisonversmelting tussen die storie van die kind en die storie van God se verbondsliefde te laat plaasvind. Op hierdie wyse word die geloof van die kind ontwikkel en verkry die metode van storievertelling 'n pastorale dimensie.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This research paper set out to discover whether a Christian Spiritual perspective (within a framework of a theology of affirmation and a psychological strengths perspective of fortigenesis) on basic threatening existential issues, such as HIV/AIDS Stigma, Homophobia, etc. can help MSM to reformulate the quest for meaning and be integrated in a holistic approach to spiritual healing in order to overcome the schism in HIV/AIDS: Friend or Foe? Setting the stage for exploring the world‟s worst global challenge within the health sector, and how it relates to the South African context for MSM. The research uncovered that MSM face the greatest challenge and burden of HIV/AIDS in many countries, however little research has focused on MSM and HIV/AIDS in South Africa. Literature links this to the fact that throughout Africa, the predominant view of same sex relationships as being un-African, sinful and an abomination. Pointing out that for MSM, the development of God-images usually occurs during the process of growth and maturation as an individual, where a multitude of experiences are based primarily through the filter of belonging to a minority, which are seen predominantly from society as being sinful. The possible multitude of traumatic and often fearful life experiences, including the potentially highly stressful and difficult process of informing their parents and families of their sexuality, may influence their emotional experience and ultimately their God-image. The God-image of parental love, acceptance and caring may be impacted on by fear of rejection and the lack of acceptance. The development of ambivalence may strongly impact on MSM God-images, resulting in conflicted experiences and understanding of God, where the God-image could become distant and judgmental (Hoffman, 2009:15-18). Something that is exacerbated by the stance of some belief systems promote the concept of “love the sinner, hate the sin”, which only results in MSM being ignored or having their partners/relationships rejected, thus isolating them within their own faith community. This impacts their spiritual/religious development and their participation in a non-affirming faith community can result in levels of increased internalized homonegativity (this is defined as negative attitudes to one‟s own homosexuality), causing poorer psychological health and lower self-regard. The dignity, identity and meaning of MSM are further impacted on by their minority existence within the context of South Africa, which places various traumatic stresses on MSM. These traumatic stresses are amplified by the constant negotiation of fear regarding the contracting of HIV/AIDS or even being diagnosed with the life threatening disease. Despite all these external and the resultant internal stressors, Graham and Kiguwa (2005) found that religion and spirituality is important to MSM-youth as it provides possible supportive structures and environments. Many of the MSM-youth believe in the Bible or ancestors (or even both), yet have chosen to adapt their beliefs by taking what was important for them from the Bible and ancestral belief systems. This they have done as the traditional view of religion and the Bible held by most people, where the scriptures are taken literally, is that homosexuality is a sin (Graham and Kiguwa, 2005:7-8). Within this research, the interviewees experienced all this; however the results also showed that all the participants found some beneficial aspects out of contracting HIV/AIDS, with various levels of meanings relating to a sense of growth for each interviewee, while 4 out of 5 indicated that spirituality played an important role in assisting them in improving their lives. It aided in helping them to develop a sense of connection to themselves and others, something that many felt was missing within their lives. They felt that if it hadn‟t been for HIV, they would not have increased their levels of spirituality. This is an important empirical finding with respect to the research question and hypothesis, which hypothesized that HIV/AIDS promoted changes within MSM that results in spiritual growth and the development of internal strengths that allow them to transcend above the stressor of HIV/AIDS. The idea that MSM experience spirituality as something helpful and essential, makes it important to note that comments in the empirical research indicated that they tended to believe that if a Higher Power is involved, that it is unconditionally loving, kind and friendly. This is an important description of a God image within Christian Spirituality, a possible God-image of a Partner for Life or Friend. Thus, for Christian Spirituality to play a role within the healing of MSM and to better enhance spirituality and lay a better spiritual foundation, and develop better internal strengths and existential states, it thus becomes important to explore how Christian Spirituality will be able to address these needs of MSM, within a theological framework of affirmation.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: A research study was conducted in the form of a literature review to explore the situation of HIV and AIDS stigma in Khayelitsha in order to propose a Pastoral Approach for church leaders in that township. In this regard, the research study established that HIV and AIDS related stigma is the main barrier to any effort in fighting the HIV and AIDS epidemic. The aims of the research were to understand the causes and the effects of HIV and AIDS stigma, examine the Church as a healing community, construct a biblical and theological reflection on HIV and AIDS stigma, and make recommendations useful for the church in dealing with HIV and AIDS stigma. The research indicated that 'stigma‘ is a term that was used throughout history to mean a mark put on people who are regarded as different from others. In terms of HIV and AIDS, stigma is seen as an attitude shaping the way PLWHA are treated in the community. Among the causes of stigma related to HIV and AIDS are the fear of HIV and AIDS as a dangerous and infectious disease, the link between HIV and AIDS and sexual immorality, lack or distortion of information about HIV and AIDS, lack or withdrawal of resources from PLWHA, gender imbalance, and gossip and insults directed at PLWHA. According to research, the effects that come from HIV and AIDS stigma are devastating. They include fear of disclosure of HIV and AIDS status, difficulty in providing care and support for PLWHA, and acceleration of death for PLWHA. As for the biblical and theological reflection on HIV and AIDS stigma, it has been established that leprosy was the biblical disease compared to HIV and AIDS. While the OT model isolated people living with leprosy, Jesus accepted them and healed them in the NT. The OT model has often been used by the church to marginalise PLWHA on the grounds that it is God‘s punishment for sexual sin. The research does not deny the fact that God punishes sin through disease, but it is important to note that disease is not found to be the only form of God‘s punishment, and, in fact, one may not conclude that every disease is a consequence of sin. After all, God dealt with sin by punishing Jesus, who died on the cross to pay for the debts of sinners, and they are now allowed to enter God‘s kingdom freely. The Church is thus meant to be a community where holistic healing takes place through activities such as the teaching and preaching of God‘s word, koinōnia and diakōnia, as well as through prayer. In that sense, PLWHA are also included in the Body of Christ as charismatic beings, and should receive care spiritually, emotionally, relationally, and physically just as they also contribute uniquely to the wellbeing of the Church. The research suggests that in Khayelitsha, church leaders should join hands against HIV and AIDS stigma. They first of all need to confess any former failure to take action, and then work on a paradigm shift in order to change the way they have been dealing with PLWHA in their churches. In obedience to the mission of Jesus Christ, the Bible should be interpreted in a way that does not stigmatize PLWHA, but rather stimulates church leaders in Khayelitsha to stand up and take care of those who are suffering. / AFRIKAANSE OPSOMMING: Die konteks van die studie is die situasie van MIV en VIGS binne die Township van Khayelitsha. Dit fokus op die vraagstuk van stigma ten einde 'n pastorale benadering vir kerkleiers in Khayelitsha te ontwerp. Alhoewel die faktor van deelnemende waarneming 'n rol sal speel, is die navorsing hoofsaaklik 'n literatuurstudie. Die voorveronderstelling van die navorsingsontwerp is dat stigmatisering binne die spesifieke kultuursituasie van Khayelitsha een van die groot stremmende faktore is om die epidemie doeltreffend te bestuur. Die verdere doel van die navorsing is om die oorsaaklike faktore asook die effek van stigmatisering binne hierdie Township te verken; om te bepaal wat word pastoraal verstaan onder die term "Die Kerk as 'n Helende Gemeenskap"; om vanuit 'n Bybelse perspektief teologies na te dink oor stigma binne die epidemie asook om voorstelle te maak vir doeltreffende kerklike leierskap. Die term 'stigma‘ in die geskiedenis is gebruik om mense te etiketteer as verskillend en hul sodoende van 'n bepaalde gemeenskap te isoleer. Stigmatisering dui dan op 'n bepaaldelewenstyl en houding wa tmense watleef met MIV & VIGS binne 'n bepaalde sosiale konteks te hanteer. Daar bestaan 'n noue verband tussen vrees en stigmatisering. Dit is die vrees om deur die virus geïnfekteer te raak. MIV & VIGS is inderdaad gekoppel aan die vrees vir dood en sterwe. Daarbestaanook die assosiasie van seksuele immoraliteit. Voorts is daar die faktor van ontoepaslike inligting oor die toestand en die gevaar van onvoldoende medikasie en ondersteuningstelsels. Die virus dring die gender-vraagstuk binne en gee aanleidng tot skinder en suspisie. Dit is bevind dat een van die groot stremmende faktore is die vrees om te ontsluit. Mense wil nie hul status weet nie. Daar is dikwels probleme rakende ondersteuningstelsels in die Township wat nie doeltreffend is nie. Toepaslike sorg ontbreek ook. 'n Bybelse en teologiese refleksie sien dikwelsm elaatsheid as 'n ekwivalent van die virus. In die OT is mense dikwels vanuit die gemeenskap geban. Daarteenoor het Jesus melaatses aanvaar en genees. Die verband met melaatsheid gee dikwels daartoe aanleiding dat mense wat met MIV & VIGS leef, gemarginaliseer word en dat MIV & VIGS as 'n straf van God op seksuele sonde gesien word. Die navorsing erken die verband tussen sonde en straf. Die verband sonde-siekte kan egter nie kousaal oorsaaklik gesien word as 'n verklaringsbeginsel nie. Die verband is nie logies-reglynig nie. Die feit is dat Jesus ons straf gedra het en dat sy plaasvervangende lyding 'n ander teologiese dinamika in die verband sonde-siekte-straf inbring. Sondaars is bevry en kan die koninkryk van God binnekom. Die kerk is dus die gemeenskap waarbinne holistiese heling kan plaasvind deur middel van lering en prediking van God se woord. Koinonia, diakonia en gebed speel ook in dié verband 'n rol. Mense watleef met MIV & VIGS moet as integraal in die gemeenskap van gelowiges gesien word. Hulle is geregtig op sorg. Hulle moet spiritueel, emosioneel, relasioneel en fisiek versorg word. Hulle kan 'n rol speel in die welsyn van die kerk en deel ook in die charisma van die Gees. Die navorsing stel voor dat kerkleiers in Khayalitsha saam hande moet vat in die stryd teen MIV & VIGS. Die kerk moet bewus wees van mislukte pogings in die verlede. Die kerk benodig 'n paradigma skuif ten opsigte van bedieningsbenaderings. In die lig van die sending van Christus moet die Bybel nie geïnterpreteer word om te stigmatiseer nie, maar om mense te versorg en kerkleiers te motiveer om toepaslike strategieë te ontwikkel om mense wat ly pastoraal te hanteer.

Thesis (MPhil)--Stellenbosch University, 2012.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: The family as an indispensable social institution meant to serve as the first place of socialization, nurture and spiritual training ground for young people is disintegrating. The signs for disintegrating family life are evident and supported by statistics of high rates of divorce, domestic abuse and violence, juvenile delinquency caused by a lack of genuine nurturing of youth and unresolved family conflicts between husband and wife as well as between parents and children. This has become a global issue. This study therefore investigates the challenges of disintegrating family life to youth ministry from a global perspective by studying materials on global families and youth ministry. The aim of the study is to gain a conceptual understanding of the family, to identify the challenges contemporary families are currently facing, and to find ways in which youth ministry, with the help of young people, can respond to the challenges posed by disintegrating family life to their lives and thereby contribute to the reintegration of their present families while laying a good foundation for their future family for the glory of God and benefit of humanity. Since the family and youth are inseparable, the research studies the context of the disintegrating family, identifies causes and consequences of disintegrating family life as well as the challenges posed by disintegrating family life for youth ministry. Osmer‟s four practical theology questions are used to design this study. These are: what is going on, why is this going on, what ought to be going on, and how might we respond In light of the increase in family disintegration, the main research question is: What are the challenges of disintegrating family life to Youth Ministry? The aims of youth ministry are taken as the norm and these are: effective evangelism; comprehensive education that includes Christian education; financial education; health education; marriage and family life education, as well as pastoral care. The study argues that young people converted to Christ, taught and exposed to pastoral care can be active agents of change in their immediate and future family and thus becomes active agents of change in society. However, with millions of orphans, youth in refugee camps, children affected by divorce, and youth in child-headed families, can youth workers cope with the present and future challenges of disintegrating family life to youth ministry? The study proposed the God-bearing, relational and family-based-youth-ministry approach because the three approaches are deemed to be the most appropriate to enable youth ministry to deal with the challenges. Marriage and family life education is highly recommended as a prerequisite for contemporary evangelised and educated young people. This is to serve, firstly, as a reactive measure to help their immediate disintegrating family and secondly, to serve as a proactive measure to lay a solid foundation for the future family of contemporary youth. This, I hope, will be used by God to help curtail the vicious cycle of the disintegrating family life phenomenon and also bring relief to troubled youths, family and society. / AFRIKAANSE OPSOMMING: Die familie as `n noodsaaklike sosiale instelling wat bedoel is om te dien as die eerste plek van sosialisering, versorging en spirituele opleidingsgrond vir jongmense, is besig om te verbrokkel. Verbrokkelende familielewe is duidelik sigbaar en die tekens word bevestig deur statistieke van hoë syfers in egskeidings, huishoudelike mishandeling en geweld en jeugmisdadigheid wat veroorsaak word deur `n gebrek aan werklike versorging van jeugdiges en onopgeloste familie konflik tussen man en vrou, asook tussen ouers en kinders. Hierdie situasie het `n globale een geword. Die studie ondersoek om hierdie redes die uitdagings van verbrokkelende familielewe op jeugbediening vanuit `n globale perspektief deur bronne te bestudeer van globale families en jeugbediening. Die doel van die studie is dus om `n konseptuele verstaan van die familie te bekom, om die eise wat hedendaagse families ondervind te identifiseer, en om maniere te vind waardeur jeugbediening, met die hulp van jongmense, die uitdaging van verbrokkelende familielewe kan aanspreek. Sodoende kan jeugbediening bydra tot die herintegrasie van huidige families, en terselfdertyd `n goeie fondasie lê vir toekomstige families vir die glorie van God en tot voordeel van die mensdom. Aangesien die familie en jeug onskeibaar is, bestudeer hierdie navorsing die konteks van die verbrokkelende familie, identifiseer oorsake en gevolge van verbrokkelende familielewe, asook die uitdagings wat dit bied vir jeugbediening. Osmer se vier praktiese teologie vrae is gebruik in die studie-ontwerp. Dit behels: wat gaan aan, hoekom gaan dit aan, wat moet aangaan en hoe gaan ons reageer. In die lig van die styging in familieverbrokkeling, is die hoof navorsingsvraag: Wat is die uitdagings van die verbrokkelende gesinslewe op jeugbediening? Die doel van jeugbediening word geneem as die norm en dit behels: effektiewe evangelisasie, omvattende opleiding wat insluit Christelike opleiding, finansiële opleiding, gesondheidsopleiding, huweliks- en familielewe opleiding, sowel as pastorale sorg. Die studie argumenteer dat jongmense wat bekeer is tot Christus, en opgelei en blootgestel is aan pastorale sorg, aktiewe agente van verandering kan wees in hulle onmiddelike en toekomstige families en daardeur aktiewe agente van verandering in die samelewing kan word. Tog is daar miljoene weeskinders, jongmense in vlugtelingskampe, kinders wat geaffekteer is deur egskeidings, en kinders in huise wat deur kinders self beman word. Die vraag is – kan jeugwerkers die huidige en toekomstige uitdagings wat familieverbrokkeling op jeugbediening plaas hanteer? Die studie stel twee benaderings voor wat die meeste geskik is om jeugbediening in staat te stel om die probleem te hanteer, naamlik die God-draer en die familie-gebaseerde jeugbediening benaderings. Opleiding in die huwelik en familielewe word voorgestel as voorvereistes vir hedendaagse ge-evangeliseerde en opgeleide jongmense om sodoende eerstens te dien as `n reaktiewe maatreël om hulle onmiddelike verbrokkelende familie te help, en tweedens, om te dien as `n proaktiewe maatreël om `n soliede grondslag te lê vir die toekomstige families van hedendaagse jeug en die samelewing. Hierdeur kan die fenomeen van verbrokkelende familielewe beperk word.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This study, in addition to problematizing a one-dimensional approach to health and well-being within the HIV and AIDS discourse, also aims to highlight the need and promote the idea for integrative community pastoral care as fundamental in responding to the HIV and AIDS epidemic. In developing such a framework for an integrative approach to healing and care, it becomes clear that a number of paradigmatic shifts in pastoral care are called for. In the past most of the prevention and intervention strategies within the discourse on healing within the HIV and AIDS epidemic, focused on the people living with HIV and AIDS (PLWHA) and the medical science in its search for cure and effective antiretroviral medication. Little attention use to be given to issues of care as the primary focus appeared to have been on behaviour change strategies. However, as the complex nature of the epidemic and its impacts became more apparent, it gradually dawned on all disciplines that the virus entails more than an individual ailment as a medical concern. With the realization that the epidemic penetrates the quality of life and the basic structures for livelihood and meaningful living on all levels, came the acknowledgement that it has become a systemic and community issue. Any endeavour to be engaged with the epidemic should therefore shift from a merely personal (individual focus) and a medical (pharmaceutical focus) approach, to a community approach. Healing and prevention must also become a systemic and communal endeavour, and thus the reason to connect, in this research project, healing with a community approach to the HIV and AIDS epidemic. In the process of developing a framework for integrative care and counselling, the study explores the notions of health and well-being and provides a theological framework for understanding these concepts from a community perspective. This framework necessitates a number of paradigmatic shifts, particularly with regards to understanding the ecclesial identity of the church as a community of care. Both the understanding of health and well-being and that of an identity of care culminates from the understanding of God‘s passionate involvement in the human predicament of suffering, as implied by a theopaschitic approach. In order to develop an inclusive framework of care to be taken up in the ecclesial identity of the church, a number of metaphors for a community of care are explored as alternatives to the traditional kerygmatik model of the church. / AFRIKAANSE OPSOMMING: Hierdie studie lug nie net die problematiek rondom 'n eendimensionele benadering tot gesondheid en welstand binne die MIV en VIGS diskoers uit nie, maar poog ook om die behoefte aan 'n integrerende gemeenskaps-benadering tot die MIV en VIGS epidemie te beklemtoon en sodanige benadering te bevorder. Dit word duidelik dat sodanige raamwerk vir 'n integrerende benadering tot heling en sorg sekere paradigmatiese skuiwe binne pastorale sorg vereis. In die verlede het voorkoming en intervensie strategieë met betrekking tot die MIV en VIGS diskoers meestal gefokus op die mense wat met MIV en VIGS leef, asook op die mediese wetenskap se pogings om 'n geneesmiddel en effektiewe antiretrovirale medisyne te vind. Min aandag was gegee aan die kwessies wat verband hou met versorging, en dit wil voorkom asof die klem eerder primêr geplaas was op strategieë om gedrag te verander. Groter bewuswording van die komplekse aard van die epidemie en sy gevolge het egter geleidelik gelei tot die besef onder alle dissiplines dat die virus meer as net 'n individuele siekte van mediese belang is. Die besef dat die epidemie lewenskwaliteit, en die basiese strukture van menslike bestaan en 'n betekenisvolle lewe, op alle vlakke binnedring, het uiteindelik gelei tot die begrip dat dit 'n sistemiese en gemeenskap probleem geword het. Enige poging dus om die epidemie aan te spreek moet daarom beweeg van 'n persoonlike/individuele en mediese/farmaseutiese benadering na 'n gemeenskaps-benadering. Genesing en voorkoming moet daarom 'n sistemiese en gemeenskaplike poging wees, en daarom ook die rede om, in hierdie projek, genesing in verband te bring met 'n gemeenskaps-benadering tot die MIV en VIGS epidemie. Ten einde 'n raamwerk vir 'n integrerende benadering tot versorging en berading te ontwikkel, ondersoek die studie die konsepte van gesondheid en welstand, en poog om 'n teologiese raamwerk te ontwikkel wat hierdie konsepte verstaanbaar maak vanuit 'n gemeenskaps-perspektief. Hierdie raamwerk noodsaak sekere paradigmatiese skuiwe, veral met betrekking tot die verstaan van die ekklesiale identiteit van die kerk. Die verstaan van beide gesondheid en welstand asook die van 'n identiteit van versorging spruit voort uit die verstaan van God se passievolle betrokkenheid by die menslike dilemma van lyding, soos geïmpliseer deur 'n theopaschitiese benadering. Ten einde 'n inklusiewe raamwerk van versorging te ontwikkel wat uiteindelik deurslaggewend in die ontwikkeling van die ekklesiale identiteit van die kerk kan wees, ondersoek hierdie studie 'n aantal metafore vir 'n versorgende gemeenskap as alternatiewe tot die tradisionele kerygmatiese model van die kerk.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The current situation around widowhood sexuality is unspeakably painful. It has been established through literature review in this study that widows are the most neglected group in many societies. In Zimbabwe the unprecedented rise in the number of widows has been caused by the proliferation socio-economic, political climate coupled with the devastating effects of HIV and AIDS pandemic. HIV and AIDS pandemic has caused unimaginable suffering among all segments of society in Zimbabwe but impacts more on women and girls. HIV has increased the number of young widows in the country. This is the group which is still sexual active and they are in the church in quest to find meaning in God. The study also explored how the patriarchal society and religious norms control and manipulate women‟s sexuality. The church and the community views sex and sexuality issues as private matters. Hence, the dilemmas of widowhood sexuality are created by widows‟ failure to publicly and or share their challenges with church leadership. However, it was made clear during the study that the quest for sexual meaning becomes a challenge due to the complexities caused by HIV and AIDS pandemic. The challenge shown in this study was how to do theology and be a church where we accept that all theological formulations and institutional designs are influenced by their context. Therefore, could it be moral for the church to teach that widows embrace other sexual alternatives that are less risk to contract or transmit HIV; such as masturbation, use of sex toys and vibrators? Can these help widows reduce their sexual tension and evoke pleasure? If such or more suitable means are availed by the church how should widows be enriched to live meaningful in their faith in God? For the church to teach widows to say “no” to sexual intimacy outside marriage sound irresponsible and unrealistic to prevailing statistics of widows and their ages in church. However, the dilemma is for them to engage in sexual intimacy without creating other existential issues leading them to live in guilt- feelings and in the process lose their meaning in their God. Is the church willing to look closely to widowhood sexuality in this era of HIV and AIDS pandemic? The HIV and AIDS pandemic challenges the church to formulate policies and reframe pastoral theology in a way that is relevant to allow widows discover a God who can be compassionate and trusted to give meaning in suffering. / AFRIKAANSE OPSOMMING: Die huidige situasie in verband met weduweeskap en seksualiteit is onbeskryflik pynlik. Dit het duidelik geword uit die literatuuroorsig in hierdie studie dat weduwees die mees afgeskeepte groep in baie gemeenskappe is. In Zimbabwe is die ongehoorde styging in die aantal weduwees te wyte aan die groei in die slegte sosio-ekonomiese en politiese klimaat tesame met die verwoestende gevolge van die MIV en VIGS pandemie. Die MIV en VIGS pandemie het ondenkbare lyding veroorsaak in alle areas van die gemeenskap in Zimbabwe, maar dit het 'n groter invloed op vroue en jong meisies. MIV het veroorsaak dat die getal jong weduwees in hierdie land gestyg het. Dit is ook die groep wat steeds seksueel aktief is en hulle kom na die kerk in 'n soeke om betekenis te vind in God. Hierdie studie ondersoek ook hoe die patriargale gemeenskap en sy godsdienstige norme vroue se seksualiteitbeheer en manipuleer. Die kerk en die gemeenskap beskou seks en seksualiteit as 'n private aangeleentheid. Die gevolg is dat die dilemma van weduweeskap en seksualiteit geskep word deur die weduwee se versuim om haar uitdagings in die openbaar of by die kerkleiers bekend te maak. Dit het egter gedurende hierdie studie duidelik geraak dat die soeke na seksuele betekenis 'n groot uitdaging is as gevolg van die kompleksiteite wat veroorsaak word deur die MIV en VIGS pandemie. Die uitdaging wat met hierdie studie beklemtoon word, is hoe om teologie toe te pas en 'n kerk te wees wat aanvaar dat alle teologiese formulering en institusionele ontwerpe ook deur hul konteks beïnvloed word. Is dit derhalwe 'n morele probleem vir die kerk om vir weduwees aan te beveel om seksuele alternatiewe te ondersoek wat minder risiko's inhou vir die opdoen of oordra van MIV; soos masturbasie, die gebruik van seksspeelgoed en vibrators? Kan hierdie alternatiewe metodes weduwees help om hul seksuele spanning te verminder en seksuele genot te ervaar? Indien hierdie, of ander geskikte metodes, deur die kerk benut word, hoe kan weduwees verryk word deur betekenisvol tot hul geloof in God te leef? Vir die kerk om weduwees te leer om “nee” te sê vir seksuele intimiteit buite die huwelik klink onverantwoordelik en onrealisties as die heersende getal weduwees in die kerk en hul ouderdomme in ag geneem word. Die dilemma is egter vir hulle om seksuele intimiteit te beleef sonder om ander eksistensiële vraagstukke te skep, wat hulle dwing om saam te leef met skuldgevoelens en in die proses betekenis in hul God verloor. Is die kerk bereid om noukeurig te kyk na weduweeskap en seksualiteit in hierdie era van die MIV en VIGS pandemie? Die MIV en VIGS pandemie daag die kerk uit om beleide te formuleer en pastorale teologie te herdefinieer op 'n manier wat relevant is tot die ontdekking van 'n God wat medelydend en betroubaar is en wat betekenis kan gee aan lyding.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: In most African communities, local community leadership is highly esteemed and plays a crucial role in community development. Local community leaders, especially in rural areas, have much power and authority over community members and in most cases act as contact persons with development agents. They are key to the development of their communities. However, most communities experience a number of leadership challenges. A number of leaders are corrupt, oppressive, self-seeking and incapable of serving their communities. This hinders transformation in communities. Therefore, this thesis presents the need for transformational local community leadership for community transformation in rural areas, Lilongwe rural (Malawi) in particular. It contends that for community transformation to take place there has to be a leadership that is transformational to guide such change. The local church is deemed as an ideal change agent that can model transformational leadership and reach out to local community leaders because of its nature, call and strategic position in local communities despite its imperfections. To have a deeper understanding of the theme of this research, an empirical study was conducted in “Mgwayi” community in Lilongwe rural, Malawi, using a case study research strategy. An interdisciplinary approach was employed to gather primary and secondary data, which was analysed from a practical theological perspective. The results clearly indicate that the community experiences a number of leadership and general challenges caused by internal and external factors. The local church is playing some significant role in addressing these challenges; however, it can do better. Therefore, this study suggests that there is need for the local church to reclaim both its nature and its call so that it can take its rightful position and role in the community. There is need for the local church to exercise transformational leadership as modelled by Christ Jesus. Development agents can partner and work alongside the local church to empower it towards transformational leadership and being what it ought to be. / AFRIKAANSE OPSOMMING: In die meeste Afrika-gemeenskappe is die plaaslike gemeenskapsleiers hoog aangeskrewe en speel hulle ‘n belangrike rol in die ontwikkeling van die gemeenskap. Plaaslike gemeenskapsleiers, veral in landelike gebiede, het baie mag en gesag oor die lede van die gemeenskap en tree in die meeste gevalle as kontakpersone op tussen die gemeenskap en ontwikkelingsagente. Hulle is die sleutel tot die ontwikkeling van hul gemeenskappe. Die meeste gemeenskappe ervaar egter ‘n aantal uitdagings t.o.v. leierskap. ‘n Groot aantal is korrup, onderdrukkend, soek hul eie belang en nie in staat om die gemeenskap te dien nie. Dit verhinder transformasie in gemeenskappe. Daarom bespreek hierdie tesis die behoefte aan transformerende plaaslike gemeenskapsleiers in landelike gebiede, in besonder landelike Lilongwe (Malawi). Dit beweer dat daar transformerende leiers moet wees om ‘n gemeenskap te begelei deur verandering vir gemeenskaps-transformasie om plaas te vind. Die plaaslike kerk is die ideale agent vir verandering om transformerende leierskap te modelleer en uit te reik na plaaslike gemeenskapsleiers as gevolg van die aard, roeping end strategiese posisie in die plaaslike gemeenskappe ten spyte van die kerk se tekortkominge. Om ‘n groter begrip te ontwikkel vir die onderwerp van navorsing is ‘n empiriese studie gemaak van die “Mgwayi” gemeenskap in landelike Lilongwe, Malawi, met behulp van ‘n gevallestudie navorsing strategie. ‘n Interdissiplinêre benadering is gebruik om primêre en sekondêre data in te samel, wat van ‘n prakties-teologiese perspektief ontleed is. Die resultate dui duidelik aan dat die gemeeskap ‘n aantal leierskap en ook ander algemene uitdagings ervaar. Dit word veroorsaak deur interne faktore en eksterne faktore. Die plaaslike kerk speel ‘n belangrike rol in die hantering van hierdie uitdagings, maar kan verbeter hierop. Hierdie studie dui aan dat dit nodig is vir die plaaslike kerk om beide sy aard en roeping weer ernstig op te neem sodat hy sy regmatige plek en rol in die gemeenskap kan vervul. Daar is ‘n behoefte vir die plaaslike kerk om transformerende leierskap te modelleer, volgens die voorbeeld van Jesus Christus. Ontwikkelingsagente kan saam met die plaaslike gemeente werk om die kerk te bemagtig tot transformerende leierskap sodat dit die instrument kan wees wat dit behoort te wees.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: The missio Dei is understood as the initiative, movement and sending love of the triune God to the world for the purpose of establishing his kingdom. When the phrase “missional” is used within the context of the church, it describes a congregation that finds her identity within this theological framework, and understands that her calling lies in collaborating with the missio Dei. The human response to the missio Dei can be described by the concept “spirituality”. Trends within the macro-context of our time show spirituality is subject to subjective interpretation. It is therefore necessary to define and frame Christian spirituality within the context of faith, and more specifically, within the context of missional theology. For this reason this study poses the following research question: What is the essence and nature of missional spirituality? What would a spirituality that uses the missio Dei as its theological epistemological core look like? The study found that the essence of missional spirituality lies therein that the initiative of man’s search for and connection to God, belongs to God himself. The Trinity provides the landscape in which missional spirituality can be described and understood. Missional spirituality insists, though, that a believer’s knowledge of God (theology) is meant to be fully embraced in life as response to God (spirituality). It thus invites a believer towards participation in the missio Dei, within the following three spheres: - A process of spiritual formation: God takes the initiative in the salvation of man and restores Him, through the atonement of Christ, to a relationship with Him. God further invites and enables the believer in becoming a participant in a process of spiritual formation, which is meant to impact his life holistically. A way of life, characterised by faith and love, becomes the measure of an adequate response to the missio Dei. - A community of faith: God also takes the initiative in the formation of a faith community. Communion with Christ assumes communion with the body of Christ. Missional spirituality invites believers towards mutual relationships within the community of faith that strives towards reflecting the unity and love of the Trinity. - Social transformation: It is distinctive of missional spirituality that God takes the initiative in the transformation of society. There is an underlying connection between the agenda of God’s kingdom and the transformation of reality. A call to Christ involves believers in a call towards social transformation, incarnate to the conditions of time and place. The study shows that a reciprocal interiority exists between these spheres of participation, which is characteristic to missional spirituality. The embrace thereof opens the door to the believer towards finding meaning in life. A believer can further his participation in the missio Dei by engaging in spiritual practices, which grows his capacity for a greater awareness of God’s movement and the discernment of his will. / AFRIKAANSE OPSOMMING: Die missio Dei word verstaan as die inisiatief, beweging en gestuurdheid van die Drie-enige God na die wêreld met die oog op die vestiging van sy koninkryk. “Missionaal” is ’n term wat gebruik word om aan te dui dat ’n gemeente haar roeping as medewerker van die missio Dei verstaan en haar identiteit binne hierdie teologiese raamwerk vind. Die menslike respons op die missio Dei kan beskryf word deur die begrip “spiritualiteit”. Tendense binne die makro-konteks van ons tyd dui aan spiritualiteit word onderwerp aan subjektiewe interpretasie. Dit is daarom nodig om Christelike spiritualiteit te definieer en te begrens binne die konteks van geloof, en meer spesifiek, binne die konteks van missionale teologie. Hierdie studie werk dus met die volgende navorsingsvraag: Wat is die aard en karakter van missionale spiritualiteit? Hoe lyk ’n spiritualiteit wat vertrek vanuit die missio Dei as teologiese epistemologiese basis? Die studie het bevind dat die hart van missionale spiritualiteit daarin lê dat die inisiatief van ’n mens se soeke na en verhouding met God, by God self lê. Die Drie-eenheid bied die landskap waarbinne missionale spiritualiteit beskryf en verstaan kan word. Missionale spiritualiteit dring egter daarop aan dat ’n gelowige se kennis van God (teologie) bedoel is om ten volle omhels te word binne die lewe as respons tot God (spiritualiteit). Daarom nooi dit ’n gelowige tot deelname aan die missio Dei op drie terreine: - ’n Proses van geloofsvorming: God neem die inisiatief in die verlossing van die mens en herstel hom, deur die versoeningswerk van Christus, in ’n verhouding met Hom. God nooi en bemagtig dan die gelowige as deelnemer aan ’n proses van geloofsvorming, wat gemik is daarop om die gelowige se lewe op ’n holistiese wyse te deurweek. ’n Lewenswyse van geloof en liefde word die maatstaf vir ’n gepaste respons op die missio Dei. - Geloofsgemeenskap: God neem ook die inisiatief neem in die vorming van geloofsgemeenskap. ’n Verbondenheid met Christus impliseer ’n verbondenheid aan die liggaam van Christus. Missionale spiritualiteit nooi gelowiges tot wederkerige verhoudings binne ’n geloofsgemeenskap, wat daarna streef om die eenheid en liefde van die Triniteit te reflekteer. - Sosiale transformasie: Dit is kenmerkend van missionale spiritualiteit dat God die inisiatief neem in die transformasie van die werklikheid. Daar bestaan ’n onlosmaaklike verband tussen die bedoeling van die koninkryk van God en die transformasie van die wêreld. Die roeping tot die navolging van Christus betrek gelowiges, binne die konteks van hul tyd en plek, as deelnemers van sosiale transformasie. Die studie dui aan dat daar ’n wederkerige, interafhanklike verhouding bestaan tussen hierdie drie areas van deelname binne spiritualiteit, waardeur missionale spiritualiteit gekenmerk word. Die omarming hiervan bied aan ’n gelowige ’n sleutel tot ’n lewe wat iets beteken. Gelowiges kan groei in hul deelname aan die missio Dei deur die beoefening van geloofsgewoontes, wat die kapasiteit bou vir ’n groter bewustheid van God se beweging en die onderskeiding van sy wil.