This thesis contains and deals with chapters on research methodology on psychological trauma in a single Baptist Congregation. This is the trauma of untold stories of individual church members through conflict, division and split. The author will also in his final analysis evaluate the psychological, pastoral counseling methods applied, care and healing of the clients of Ayeton Baptist church in Pretoria. Those who are deeply affected by emotional hurting actions are members towards other members including the executive and the pastor. C.V. Gerkin’s book on An Introduction to Pastoral Care and A,V Campbell on Rediscovery of Pastoral Care could be of great help on pastoral counselors, as well as in caring for the flock of God. The design will be as follows: <ul> <li>a. Methods used in the study</li> <li>b. Skills</li> <li>c. Essential elements</li> <li>d. Human needs</li> </ul> J Jeffrey Means in Trauma and Evil (2000:129) says: “We are hurt by other people and we depend on others for healing” quoting Carroll Wise saying: “The crucial fact of life is this: we are hurt by other persons, we are made sick through our relationships with other persons, and we are cured through other persons. The healing process is partly a process that affects relationship” (Means 1998:211). Women’s on reflection of forgiveness (2008:1) says, “In the cause of human relationships, it is virtually impossible to avoid hurting others and being hurt by them”. This assumption that forgiveness is beneficial to individual and relationships, even when it is not stated explicitly, it is implicitly in much of the research investigating its correlates, antecedents, determents, and consequences. While others have argued that forgiveness may be beneficial to mental and physical health of individuals (e.g., Mauger et al; 1992; McCullough 2000) <ul> <li>All stories told by clients were out of their hearts’ will; voluntarily and also out of their very own languages without prejudice.</li> <li>Such stories as related by members were in most sensitive and heart breaking</li> <li>Some of the clients told their stories inter related to some, whereas some were independent as well as individual</li> <li>Stories told, by clients, are as Means (2000) say that stories are that of individual telling someone to know him or her as he or she is about.</li> <li>Stories revealing dangerous and harmful people to others are found </li> <li>Sad stories on divorce are also told as Ruben Benjamin Kitchen (2008:66) says, 4.4.7 Dilemmas facing the church. “If the church wants to address the pain of evil in the world effectually, it must address the issues as described interrelation ally, the untouchables with theology of involvement. According to Means, this will include the following three areas: (1) “The vitality and life of the church: (2) The extent to which the church will be a place that offers care and support to those who have being hurt by violence and abuse (divorce), and (3) The extent to which the church will offer an environment of healing for those elements within people that set them up to interact with others in hurtful ways” (2000:179).</li></ul> / Dissertation (MA)--University of Pretoria, 2011. / Practical Theology / unrestricted

This study has two main focus areas. Firstly, it attempts to construct a theological model or framework for Baptist denominationalism. In order to achieve this, the historical origins of Baptist denominationalism are noted, together with the main forms of denominational structures. The theological grounds for denominationalism from a Baptist perspective are set out to ensure that Baptist denominationalism is a legitimate pursuit. Historical Baptist distinctives and Baptist identity are investigated, critiqued and discussed from a theological point of view, and their implications for Baptist denominationalism noted. These implications are drawn together into a framework which is presented as key principles for consistent Baptist denominationalism. Secondly, the theological framework for consistent Baptist denominationalism is used to evaluate three Baptist denominational groupings in South Africa, namely, the Baptist Union of Southern Africa, Sola 5, and the Fellowship of Baptist Churches of South Africa. The objective of this evaluation is to establish whether the latter two groupings, being more recent, provide an improvement of Baptist denominationalism when compared to the longer established Baptist Union. In order to do this, the structures and functioning of each of the groupings are examined and critiqued. The findings of this study suggest that the Baptist Union of South Africa has a number of crucial weaknesses that are substantially improved in the structures and practices of Sola 5 and the Fellowship of Baptist Churches of South Africa. / Thesis (Ph.D. (Dogmatics))--North-West University, Potchefstroom Campus, 2012.

This study has two main focus areas. Firstly, it attempts to construct a theological model or framework for Baptist denominationalism. In order to achieve this, the historical origins of Baptist denominationalism are noted, together with the main forms of denominational structures. The theological grounds for denominationalism from a Baptist perspective are set out to ensure that Baptist denominationalism is a legitimate pursuit. Historical Baptist distinctives and Baptist identity are investigated, critiqued and discussed from a theological point of view, and their implications for Baptist denominationalism noted. These implications are drawn together into a framework which is presented as key principles for consistent Baptist denominationalism. Secondly, the theological framework for consistent Baptist denominationalism is used to evaluate three Baptist denominational groupings in South Africa, namely, the Baptist Union of Southern Africa, Sola 5, and the Fellowship of Baptist Churches of South Africa. The objective of this evaluation is to establish whether the latter two groupings, being more recent, provide an improvement of Baptist denominationalism when compared to the longer established Baptist Union. In order to do this, the structures and functioning of each of the groupings are examined and critiqued. The findings of this study suggest that the Baptist Union of South Africa has a number of crucial weaknesses that are substantially improved in the structures and practices of Sola 5 and the Fellowship of Baptist Churches of South Africa. / Thesis (Ph.D. (Dogmatics))--North-West University, Potchefstroom Campus, 2012.

The work examines the antislavery writings of Francis Wayland (1796-1865). Wayland pastored churches in Boston and Providence, but he left his indelible mark as the fourth and twenty-eight year president of Brown University (1827-1855). The author of numerous works on moral science, economics, philosophy, education, and the Baptist denomination, his administration marked a transitional stage in the emergence of American colleges from a classically oriented curriculum to an educational philosophy based on science and modern languages. Wayland left an enduring legacy at Brown, but it was his antislavery writings that brought him the most notoriety and controversy. Developed throughout his writings, rather than systematically in a major work, his antislavery views were shaped and tested in the political and intellectual climate of the antebellum world in which he lived. First developed in The Elements of Moral Science (1835), he tested the boundaries of activism in The Limitations of Human Responsibility (1838), and publicly debated antislavery in Domestic Slavery Considered as a Scriptural Institution (1845). The political crisis from the Mexican-American War through the Kansas-Nebraska Act heightened Wayland’s activism as delineated in The Duty of Obedience to the Civil Magistrate (1847), his noncompliance with the Fugitive Slave Law, and his public address on the Kansas-Nebraska Bill (1854). In 1861 he became a committed Unionist. I argue that Francis Wayland was a mediating figure in the controversy between abolitionists and proslavery apologists and that his life was a microcosm of the transition that many individuals made from moderate antislavery to abolitionism. Wayland proved unique in that he was heavily coveted by Northern abolitionists who sought his unconditional support and yet he was respected by Southerners who appreciated his uncondemning attitude toward slaveholders even while he opposed slavery. I argue that Wayland’s transition from reluctant critic to public activist was not solely due to the political sweep of events, but that his latter activism was already marked in his earlier work. Most importantly, his life demonstrated both the limits and possibilities in the history of American antislavery.