Theology was referred to the study of faith in God and the history of God’s journey with His people and their narratives about God and His journey with them. Theology was applied within the context of religious experience. Practical theology is the hermeneutics of God’s encounter with human beings and their world. It was often referred to as a theology of crisis and practical oriented science and the task of maintaining the connections between the varied stories of life and grounding the stories of Christian Community Practical theology could also be summarised as follows (1) as having its roots in the practice of research methodology. Methodology had developed practical theology into various phases, namely: (1) A personality –oriented moral model. (2) The official model, (3) the so-called application model. (4) An empirical model; (5) A phenomenological model, and (6) a last development called the ecclesiological model. Epistemology, in this project, is referred to the branch of philosophy that studied issues, related to knowledge. It is an empirical (deriving knowledge from experience alone) theory that enabled the practical theology to be referred to as the empirical theology. In this case, it was a scientific knowledge to address the question how do traumatised African clergies therapeutically deal with traumatised African families while being affected, themselves? The post-modern world was using the epistemology framework which was based on narrative hermeneutical emancipatory relationships that was critical of power relationships of modern books. The writer here had adopted narrative hermeneutical emancipatory relationshipsstructural approach to use for both in obtaining information from the organisational structures of the church and the dual church of democracy and theocracy for the emancipation of traumatised African clergies therapeutically dealing with traumatised African families. . The narrative hermeneutical emancipatory relationships discourses were used to solve the problem of traumatised African clergies and traumatised African families through conference approach. Practical theology also strived to understand this experience as a place where gospel of love towards others, were grounded and lived out. Grief was generally viewed as having psychological and social repercussions (driven back) to the status of traumatised African clergies. It was also a significant spiritual condition of sleeplessness, and anxiety, in that, it impacted on relationships with God, self, and others. Pastors, therefore, had a key role to play in the well being of people within the Christian iv communities; including other pastors who suffered from different traumatic experiences. God created them with spirit, soul and body to function, not in exclusion, but included them as one in human body. It was in the light of this understanding that the body of a human being needed to be balanced well with the three (spirit, soul and body), in order to function fruitfully within the community of God. The human being was not a fragmentation but a complete entity, needing healing for his or her whole being: spiritually, socially, psychologically and in relationship with his or her environment. The African clergies did stand in need of healing in order to redirect their lives; following their traumatic experiences. They needed to be healed so that they could carry on with their tasks as pastoral care giving. In traditional African society, health was conceived as more than physical well-being. It was a state that entailed mental, physical, spiritual social and environmental (cosmic) harmony. It was associated with all that were positively valued in life. It was also a sign of a correct relationship between people and their environment, with one another and with the supernatural world. Health was understood both in a social and in a biological sense. When the physical was ill the body was reluctant to help in social life and when the loved some was dead the social life was affected in grief and the body became weak. Pastoral care had the potential to bring healing and hope; through good shepherding. Pastoral care and counselling was historically concerned with healing of the broken-hearted and liberating the people of God in order for them to develop self-esteem. In most of the African churches, the hierarchy of the church tended to treat problems of pastors as personal problems and as having no bearing to the church as an institution at all. Personal problems of pastors were hostility from Christians, lack of money and mismanagement of church funds; inferiority complex; rejection by community, some pastors were favoured, and some were rejected because of their background, misunderstood by church members. In many instances, pastors left their church due to the lack of support and encouragement. At times, it was the church that disowned them on the basis of churches discriminatory practices and personal challenges that distracted such as planning other clergies outside the region from their pastoral duties. Even though the church was not perceived as a building, but as people who worshipped God in the church building, it was beyond that. It was the people, including its pastors that were ministering to people of God in it that constituted a church. The perception was that the church v had no problem to solve, had to be dismissed without any condition. Many pastors experienced and suffered rejection from churches discriminatory practices. God’s general call to all Christians was to serve: the truth that everybody served a master either the devil or God ((Matt.6:24; John 8: 34-36; John 15:19; Romans 6:6-22; James 4:4; 1John 2:15-17; 4:4-6); there was no middle ground. We were either under the dominion of sin and the devil, or we had been ransomed by Jesus Christ of Nazareth and we were then His servants (Galatians 1:10). Pastors before they were called to leadership of God, they were also among those Christians who were called to serve either the devil or God. A shepherd was referred to one employed in tending, feeding and guarding the people of God who were metaphorically known as the flock of God that were under his care and service as an overseer. Shepherding was applied to the pastor, in the fivefold ministry gifts of Jesus of Nazareth, and as means of shepherding the flock of God in the Church. The traumatised African pastors were included in this shepherding. The remedy to the traumatised African clergies and traumatised African families was chosen to be the dual church government of theocracy and democracy; as we intended to reach the eternity of the true God, the creator of the Zoe and Bios Universe, the dual church government of democracy and theocracy of God was regarded as the solution to the churches discriminatory practices through the conference approach. Churches who tried to unite and fight against apartheid’s discriminatory practices were: The Methodist Church of Southern Africa; the Congregational Assembly; the Anglican Church of South Africa; Presbyterians of S A and the Assemblies of God in South Africa. Churches adopted a neutral stance: Evangelical movements were: three types of Evangelical churches, namely: (1) Fundamentals (2) Conservative Evangelical (3) New Evangelicals. The Apostolic Faith Mission (AFM) stood as an example of the evangelical or Pentecostal Movement. These churches used conference approach to destroy apartheid discriminatory practices of the then Apartheid Government of South Africa. But the assumption was that the local churches were affected by these discriminatory practices, hence after apartheid they adopted the same discriminatory practices used against their traumatised local African clergies. As they were affected they also needed individual counseling. Pastoral counselling should be always there to address the needs and feelings of priests through seminars, workshops, and fellowship. Members of the church –the elders should be involved in these workshops to present the feelings vi of the congregation towards the priest’s conduct. The Blacks saw apartheid discriminatory practices as “unchristian” apartheid. Therefore when leaders of churches saw the apartheid discriminatory practices as unchristian, the dual church government of democracy and theocracy of God had seen discriminatory practices as unchristian and might be thrown out of the Church by conference approach of the BTGM: The leadership of the Assemblies of God Back to God Movement was the BTGEXCO, BTGTT and the Evangelistic arm the BTGTT, BTGCNC, each committee of the Church normally fell under the supervision and guidance of these above named highest levels in the church hierarchy. The following middle levels were RDCCs, RMFs, BTGCRC and the lower-levels were Elders and deacons or Church Boards and Trans-local Ministries in the low-level in the hierarchy. The leadership of the BTGTT was vision, empowering and releasing people (employing called people: RMFs in middle level, Elders & Deacons and Trans-local Ministries in lower- level. The BTGTT leadership was in leadership similar to Aaron and Levities, Jesus of Nazareth and the 12 Apostles and 70 disciples of Jesus of Nazareth: The BTGCNC in highest hierarchy and BTGCRC in the middle level. The BTGEXCO was the highest level in the hierarchy of elected committees, RDCCs middle-level and Local Church Boards and delegates in lower-level. The hermeneutical emancipatory relationships which were very critical of power relationship that had been used in conference approach to destroy churches discriminatory practices would no longer be used in dealing with individual traumatised African clergies and traumatised African families. Pastoral counselling would use a narrative approach to address the needs and feelings of pastors through seminars, workshops and fellowships to agree that we still live in relationships with the post-modern society well known only in engaging one another in solving problems of the post-modern world. / Thesis (PhD)--University of Pretoria, 2014. / gm2014 / Practical Theology / unrestricted

Made available in DSpace on 2016-04-04T18:27:39Z (GMT). No. of bitstreams: 1 Cesar Roberto Pinheiro.pdf: 853386 bytes, checksum: 5cd47f311a8e736a6526238c82882b44 (MD5) Previous issue date: 2008-02-11 / In order to measure quality of life, symptoms and incidence of stress, and the main occupational stressors in clergies (men and women) in the Methodist Church, as well as the degree of association of these variables, an interview was held with 74 adults (49 males and 25 females), 20 and 70 years old, approximately. The following instruments of measure were applied: term of agreement; identification form; inventory of stress symptoms , survey on stress sources in clergies; visual analogic scale and inventory of quality of life. It was noticed that 50% of the sample was highly stressed and that 64,5% had bad quality life in terms of health care. It was also noticed that the percent of female population with stress (64%) overtook that of male in a similar situation (42,86%). As to symptoms, the study showed that in the stressed women the tendency of developing psychological symptoms is higher than it is in the men in the present sample. It was also noticed a significant percent of stress cases among married clergywomen. Significant and negative correlations were observed between quality of life in health area and stress, indicating that higher levels of stress correlates with lower perception of life quality. The research also indicated that the first years of pastoral practice is associated with a higher level of stress. Considering stressors, it was seen that the main sources of stress in a clergy life are: concern about their children s education (due to constant itinerancy); the undergoing of pastoral indication, and financial negotiation (pastoral stipend) between clergies and Church administration. / A fim de averiguar a qualidade de vida, incid?ncia e sintomatologia de stress e os principais estressores ocupacionais em cl?rigos (as) da Igreja Metodista e o grau de associa??o entre estas vari?veis, entrevistou-se 74 pessoas, das quais 49 homens e 25 mulheres, contando entre 20 e 70 anos, aproximadamente. Utilizaram-se os seguintes instrumentos: Termo de consentimento livre e esclarecido; Formul?rio de identifica??o dos participantes; Invent?rio de Sintomas de Stress (ISSL); Levantamento de Fontes de Stress em Cl?rigos (LFSC); Escala Anal?gica Visual (EAV) e Invent?rio de Qualidade de Vida (IQV). Verificou-se que, 50% da amostra, estava com alto n?vel de stress e 64,5% com m? qualidade de vida no que tange a quest?o da sa?de. Observou-se que o percentual de participantes do sexo feminino com stress (64% das mulheres) superou o percentual masculino (42,86%). Quanto aos sintomas observados, constatou-se uma tend?ncia de maior sintomatologia psicol?gica entre mulheres que entre homens estressados. Constatou-se ainda a presen?a de stress, em um percentual significativo de cl?rigas casadas. Observaram-se correla??es significativas e negativas entre a ?rea da sa?de do IQV com os escores nas fases do ISSL, indicando que, quanto maior o n?vel de stress, menor a percep??o de qualidade de vida. Tamb?m se constatou que os primeiros anos do labor pastoral revelaram maiores ?ndices quanto ao n?vel de stress. A partir do LFSC verificou se que as principais fontes estressoras na ocupa??o de cl?rigos (as) s?o: preocupa??o com a educa??o dos filhos frente ?s mudan?as de resid?ncia, sujei??o ao processo de nomea??o pastoral e negocia??o dos subs?dios pastorais com a administra??o da igreja.

Les conditions d’exercice du ministère pastoral dans la France réformée du régime de l’édit de Nantes (1598-1685) sont encore mal connues. Le cas précis de Paul Ferry (1591-1669), pasteur à Metz de 1612 à sa mort, permet d’entrer dans le monde des « ministres de la Parole de Dieu » au XVIIe siècle. Cette étude tente d’approcher l’analyse des formes et des modèles de la carrière pastorale. Ils sont religieux et confessionnels bien sûr, mais également politiques, sociaux, culturels et intellectuels. Perceptibles à plusieurs échelles, les contours du ministère s’observent localement, mais également à une échelle nationale, voire internationale, grâce à un exceptionnel réseau de correspondance. Le ministre, type de clerc radicalement différent du prêtre catholique, doit toujours assurer les fidèles de leur Salut dans leur foi, surtout par la prédication, mais aussi par l’administration des sacrements et par l’acculturation, en tentant d’imposer la morale et la discipline réformées. Même la vie « privée » du pasteur est une modalité d’édification de son troupeau et donc une action pastorale. Il doit en effet donner l’exemple d’une bonne vie chrétienne, notamment parce qu’il n’est plus ontologiquement différent des fidèles depuis la révolution du sacerdoce universel. Il agit également en défenseur de sa communauté en se muant en guide politique et en porte-parole de son Église, notamment face à la controverse catholique et face aux pouvoirs, mais aussi en historien, en écrivain, ou en directeur de collège. Par toutes ces diverses fonctions assumées au nom de son ministère, Ferry constitue un modèle, parfois contesté, de pasteur sous le régime de l’édit de Nantes. / Relatively little is known about the way the pastoral ministry was exercised in France during the period of the Edict of Nantes (1598-1685). The case of Paul Ferry (1591-1669), who became pastor at Metz in 1612 and remained there until his death in 1669, makes it possible to enter into the world of the « ministers of the Holy Word » in the seventeenth century. This study attempts to analyze the forms and models of the pastorate. These are not only religious and confessional, but also political, social, cultural and intellectual. The impact of the minister could be felt at different levels, ranging from the local to the national and, due to an exceptional network of correspondence, even to the international. The Reformed pastor, a cleric who differs radically from the Roman Catholic priest, has the duty continually to reassure the members of his congregation in their faith and about their salvation. He does so especially in the preaching, but also in the administration of the sacraments, and as well as by way of acculturation in imposing Reformed morals and discipline on his flock. Even the « private » life of the pastor can be considered as a form of edification, and therefore as a pastoral act. It is the pastor’s duty to give an example of the good Christian life, especially since with the Reformation’s emphasis on the priesthood of all believers he is no longer ontologically different from his congregation. The pastor can also assume the role of protector of his congregation as a political guide and church spokesman, in particular in face of Catholic polemics and powers, or else the role of a historian, writer, or rector to a collège. In that Ferry assumed all of these functions by virtue of his position as minister, he can – notwithstanding the opposition he at times encountered from within his own consistory – be considered a model of those pastors who exercised their ministry under the Edict of Nantes.

Publiées au début du siècle dernier par G. Daressy, les deux stèles conservées au Musée du Caire (RT 2/3/25/7 et JE 44901) constituent les seuls exemplaires connus à ce jour du décret de l’an 23 de Ptolémée Épiphane ; exclusivement rédigées en hiéroglyphique, elles présentent toutefois une parenté formelle et phraséologique avec les décrets des synodes sacerdotaux de ce règne dont certains ont été publiés dans les trois écritures d’usage pour ce type de documents(hiéroglyphique, grec et démotique). Cette étude se propose de fournir une édition normalisée suivant une édition synoptique de ces deux monuments accompagnée d’un apparat critique, d’une traduction, d’un commentaire philologique, de photographies et de fac-similés ; de même, afin d’effectuer l’étude philologique de ces textes, un recueil de traductions réactualisées des trois décrets antérieurs (Décret de Memphis II et les deux décrets dits « de Philae ») est présenté à partir de la version hiéroglyphique. Cette documentation épigraphique officielle, spécifique de l’époque ptolémaïque, constitue des sources de premier ordre pour l’étude des événements politiques qui eurent cours à la fin du règne dePtolémée V Épiphane (204-180 a.C.). L’appréhension de l’évolution des relations entre la Couronne alexandrine et les clergés indigènes s’effectue notamment autour de deux problématiques. La première est constituée par l’hétérogénéité du corpus des actes de ces décrets synodaux. La seconde est celle du paradoxe selon lequel le règne de ce dynaste lagide est présenté comme une étape décisive dans le processus de déclin de l’autorité alexandrine (tant en Égypte qu’en Méditerranée orientale) alors que se multiplie sous son règne la publication de ces décrets mettant toujours plus en avant l’évergétisme dont a fait preuve le souverain envers les divinités et la population égyptiennes. / Published in the early century by G. Daressy, the two stones from the Cairo Museum (RT 2/3/25/7 and JE 44901) are the only known copies to-date of Ptolemy Epiphanes’ decree written in year 23 BC ; although exclusively written in hieroglyphic text, they clearly present formal and phraseological similarities with the decrees from the priestly synods of that reign, decrees which some of them were published in the three used kinds of writing (hieroglyphic, greek and demotic). This study aims to provide a normalized version following a synoptic version of those two monuments. It is accompanied by a critical apparatus, a translation, philological commentaries, photographs and facsimiles. Also, in order to present an accurate philological study of the texts, an upto- date translation of the three previous decrees (Decree of Memphis II and the two other said “Decrees of Philae”) is provided, based on the hieroglyphic version.This official epigraphic documentation, specific to the Ptolemaic period, forms a strong knowledge base that provides valuable insights on the political events which occurred at the end of Ptolemy Epiphanes’ reign (204-180 BC). The understanding of the relationship evolution between the Alexandrian Crown and the indigenous clergies relates to two problems. On one hand, the heterogeneity of the corpus acts these synodal decrees are part of. On the other hand, the paradox that constitutes this Ptolemaic dynast’s reign, presented as a key factor in the decline of the Alexandrian authority (in Egypt as well as in the Eastern Mediterranean regions), when numerous decrees were published stating the openhandeness towards the divinities and the Egyptian people.