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This study deals with the importance of the steps of grief and forgiveness in the recovery of the emotionally wounded person. The basis theoretical research clearly showed that God is the source of healing and forgiveness. The most important words for forgiveness in the Old Testament is salach, nasa and kaphar while aphiemi, apoluo and charizoma are the most important words for forgiveness in the New Testament. A special focus was consequently placed on these different words and the one overwhelming fact that repeatedly came to the fore was that, if a person has been granted forgiveness by God, he should also forgive his transgressor. The meta-theoretical research has clearly shown that both grief and forgiveness consist of a process that has to be worked through. Losses may be experienced as a result of traumatic events and when these losses affect a person negatively, they must be grieved over. Usually before a person has not completed his grief work, he can not move on to forgiving his offender. For the purpose of the empirical study, five cases of people who experienced trauma were selected and studied. The study highlighted the importance of considering the unique personal history of each individual, especially with reference to unresolved traumatic experiences in this person's past. From each of these case studies the importance of forgiveness came strong to the fore as a determining factor regarding the healing process of the emotionally wounded person. In the practical theoretical section a pastoral model is presented within which the different phases of the process of grief, as well as the process of forgiveness, are very prominent. The six phases of grief are I) shock and denial, 2) anger, 3) depression, 4) bargaining and wishful thinking, 5) sorrow, 6) forgiveness, resolution and acceptance. The process of forgiveness consists of three phases and nine steps. Phase one is the preparation for forgiveness and consists of the following four steps: 1) Forgiveness must be understood. 2) Recognize that forgiveness is necessary. 3) Identify the emotions involved. 4) Confront the hate. Phase two is really the core of forgiveness and consists of the following three steps: 5) bearing the pain, 6) setting boundaries to protect oneself, 7) releasing those who have wronged us. Phase three is oriented toward the possibility of starting over and consists of the following two steps: 8) assuming responsibility, 9) longing for reconciliation. This is a model that can affectively be applied in the pastoral guidance of persons who are struggling with unresolved grief, and consequently are not able to forgive. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

This study deals with the importance of the steps of grief and forgiveness in the recovery of the emotionally wounded person. The basis theoretical research clearly showed that God is the source of healing and forgiveness. The most important words for forgiveness in the Old Testament is salach, nasa and kaphar while aphiemi, apoluo and charizoma are the most important words for forgiveness in the New Testament. A special focus was consequently placed on these different words and the one overwhelming fact that repeatedly came to the fore was that, if a person has been granted forgiveness by God, he should also forgive his transgressor. The meta-theoretical research has clearly shown that both grief and forgiveness consist of a process that has to be worked through. Losses may be experienced as a result of traumatic events and when these losses affect a person negatively, they must be grieved over. Usually before a person has not completed his grief work, he can not move on to forgiving his offender. For the purpose of the empirical study, five cases of people who experienced trauma were selected and studied. The study highlighted the importance of considering the unique personal history of each individual, especially with reference to unresolved traumatic experiences in this person's past. From each of these case studies the importance of forgiveness came strong to the fore as a determining factor regarding the healing process of the emotionally wounded person. In the practical theoretical section a pastoral model is presented within which the different phases of the process of grief, as well as the process of forgiveness, are very prominent. The six phases of grief are I) shock and denial, 2) anger, 3) depression, 4) bargaining and wishful thinking, 5) sorrow, 6) forgiveness, resolution and acceptance. The process of forgiveness consists of three phases and nine steps. Phase one is the preparation for forgiveness and consists of the following four steps: 1) Forgiveness must be understood. 2) Recognize that forgiveness is necessary. 3) Identify the emotions involved. 4) Confront the hate. Phase two is really the core of forgiveness and consists of the following three steps: 5) bearing the pain, 6) setting boundaries to protect oneself, 7) releasing those who have wronged us. Phase three is oriented toward the possibility of starting over and consists of the following two steps: 8) assuming responsibility, 9) longing for reconciliation. This is a model that can affectively be applied in the pastoral guidance of persons who are struggling with unresolved grief, and consequently are not able to forgive. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

As a paradigm of a wounded healer, parentified therapists may be gifted with therapeutic talents, but also with related vulnerabilities that may have a significant influence on their therapeutic practice. Therefore, the aim of the current study was to explore the impact of parentification on therapeutic practice, especially on the therapeutic skills of empathy and boundary settings. For this purpose, a mixed method design was employed in which 38 trainee psychologists provided self-report data on the constructs of parentification measured by parentification questionnaire (Jurkovic, 1997), empathy, measured by Interpersonal Reactivity Index (Davis, 1980), and boundary settings, measured by Exploitation Index (Epstein, 1990) in a survey study, while 4 trainee psychologists were interviewed in a separate study. First, the quantitative data were analysed to assess the existence of possible relationships among the variables of parentification, empathy and boundary transgressions by a regression analysis. The results offered significant suggestions for the predictive power of parentification in regard to empathy and boundary transgressions. Following this, a qualitative study analysed the interviews with the 4 trainees using thematic analysis to explore the above relationships and provided a deeper insight, especially for their therapeutic utility. Combining the findings, the current study supported that parentification may first of all catalyse the choice of a psychologist's profession, well as the choice of the psychotherapeutic approach. In regard to the interpersonal skills, parentification may positively impact the development of enhanced levels of empathy, boundary flexibility, and creativity. On the other hand, parentification may also negatively impact on practitioners by making them more vulnerable to enmeshed therapeutic relationships. Especially in the case of destructive parentification, professional support may be needed to minimise the risk for enmeshed relationships, by increasing self-care and self-other differentiation. Clinical implications for parentified therapists were also discussed.

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This thesis explores the desistance promoting potential of professional relationships between male youth workers and young men involved in violence. It adopts a psychosocial methodological and analytic frame to examine a common-sense proposition: that male workers who are colloquially described as 'down with the kids' are especially well suited to engage and mentor young men involved in violence. Five intensely observed longitudinal case studies follow the trajectories of young men and their youth workers over six years. Each case utilises different conceptual tools to offer different insights into their relationships, including: the presence of gendered, generational and unconscious dynamics between young men and male workers; how reciprocal identification can lead to male youth workers not seeing how young men neutralise their violent offending; worker reflexivity as a pre-requisite of the youth work role in late modernity and how this can be fractured by the biographical experiences of too-wounded healers; the importance of male workers with resources of street-social and masculine capital creating a third space where they and young men can examine their own intersectional identities, and; how worker self-disclosure can shift doer done-to dynamics within professional relationships and organisations. The thesis concludes that the male worker as mentor and role model discourse generates both assets and potential shortcomings in terms of desistance promotion. Embodying a 'down with the kids' worker subjectivity can provide a ready route into youthful, masculine subcultures and a means for male workers to meet their own need for generativity. But without proper training and supervision there is a risk that workers with their own history of offending can be ineffective at best, and at worst descend into professional burn-out. In this sense being down with the kids can lead inadvertently to workers going down with the kids. Reconceptualising youth work relationships incorporating psychodynamic and post structural perspectives (i.e. as psychosocial) offers a way to work through these issues productively and can usefully inform youth work practice and policy.

This study was prompted by the remarkable need for pastoral counselling for wounded Rwandese women. Many women that survived the 1994 genocide in Rwanda had been widowed, raped and beaten, had cut their arms and legs, had been forced to kill their own children and were infected with HIV/AIDS during that time. They were emotionally, spiritually and physically wounded by the 1994 genocide. They do not have hope for tomorrow; they do not have peace in their minds because of what happened to them and to their beloved ones. In addition, some Christians left the church, saying that God is no longer there because more Rwandese died in the church than anywhere else, while thinking that it would be a safe place. The main question that this study aims to address, is: What pastoral guidelines can be given to wounded Rwandese women between the ages of 35-55 in Kibuye who suffered from the 1994 genocide? In addressing this question, the study attempts to answer the following questions: • What pastoral guidelines does the Bible provide with regard to counselling wounded people in a situation of genocide? • What do secular literature indicate with regard to counselling in a case of genocide? • What impact did the genocide have on the Rwandese women between ages of 35-55 in Kibuye? • What pastoral guidelines may be given to the wounded person? The aim of this study is therefore to find and formulate pastoral guidelines that can be used in counselling the Rwandese women aged 35-55 in Kibuye who suffered from the 1994 genocide. The study utilises Zerfass' model (1974:164-177) for Practical Theology. This method comprises the basic theory, the meta-theory and the praxis theory. Finally, the researcher utilises the Bible to formulate and propose some Biblical guidelines that would help wounded Rwandese women to cope with their wounds so that they may live a holy life even though their situation is bad. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

This study was prompted by the remarkable need for pastoral counselling for wounded Rwandese women. Many women that survived the 1994 genocide in Rwanda had been widowed, raped and beaten, had cut their arms and legs, had been forced to kill their own children and were infected with HIV/AIDS during that time. They were emotionally, spiritually and physically wounded by the 1994 genocide. They do not have hope for tomorrow; they do not have peace in their minds because of what happened to them and to their beloved ones. In addition, some Christians left the church, saying that God is no longer there because more Rwandese died in the church than anywhere else, while thinking that it would be a safe place. The main question that this study aims to address, is: What pastoral guidelines can be given to wounded Rwandese women between the ages of 35-55 in Kibuye who suffered from the 1994 genocide? In addressing this question, the study attempts to answer the following questions: • What pastoral guidelines does the Bible provide with regard to counselling wounded people in a situation of genocide? • What do secular literature indicate with regard to counselling in a case of genocide? • What impact did the genocide have on the Rwandese women between ages of 35-55 in Kibuye? • What pastoral guidelines may be given to the wounded person? The aim of this study is therefore to find and formulate pastoral guidelines that can be used in counselling the Rwandese women aged 35-55 in Kibuye who suffered from the 1994 genocide. The study utilises Zerfass' model (1974:164-177) for Practical Theology. This method comprises the basic theory, the meta-theory and the praxis theory. Finally, the researcher utilises the Bible to formulate and propose some Biblical guidelines that would help wounded Rwandese women to cope with their wounds so that they may live a holy life even though their situation is bad. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

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