Proefschrift Universiteit van Amsterdam. / Met lit. opg. - Met samenvatting in het Nederlands.

Proefschrift Universiteit van Amsterdam. / Met lit. opg. - Met samenvatting in het Nederlands.

Proefschrift Groningen. / Datum laatste controle: 23-02-1998. Met lit.opg., index en samenvatting in het Engels.

In this study the focus was on the use of play in the pastoral care of traumatized primary school children who lost a parent due to death. From the basic-theoretical research (chapters 2 and 3) it was clear that the guide- lines found in Deut 6:6 – 9 can be used by parents to convey information regarding death to their children. In Mark 10:13 - 16, Jesus' actions in everyday life emphasized the importance of children. If Jesus loved the marginalised and healed them, then He will also heal children from emotional hurt after the death of a parent. Paul showed in 1 Cor 9:19 - 23 that he followed the example set out by Jesus. He (Paul) removed all unnecessary obstacles in order to serve people at their own level. He did not compromise his values, but approached people on their level of understanding. In 1 Cor 13:11 Paul acknowledges the fact that children function in a different way than adults and that they therefore should be approached in a different way. In Zech 8:5, there is also a clear indication of the role of play in the lives of children. As death is a normal part of life, children will need to process the death of a parent through “play”. In chapter 3 a literature study was done that focused on the historical development of pastoral care of children. From this literature study it was clear that a strong relationship with a child, as well as knowledge regarding the child’s development and experience of trauma, are of critical importance. It was further found that play is a suitable methodology with regard to pastoral care with children. In this regard, there is tremendous potential in the use of stories and biblical narratives within the therapeutic environment. The meta-theoretical section (chapters 4 and 5) focused on contributions from the auxiliary sciences. Here, it appeared that the development phase of the primary school child has a particular role in their handling of the death of a parent. Attention was also given in particular to the impact of trauma in this regard on the brain. Furthermore, the origin and history of play therapy, as well as its use during the care taking process of children was investigated. During the empirical research in chapter 5 a proposed model that contains elements of play combined with a pastoral approach, was preliminarily tested to determine whether it could successfully be used during the care taking process of traumatized primary school children. In the practice theoretical section (chapter 6), through a hermeneutical interaction between the basic theoretical and meta-theoretical perspectives an attempt was made to formulate a practice theoretical model relating to the use of play as a tool in the process of pastoral care of the traumatized primary school child as a result of the death of a parent. The practice-oriented model is as follows: Session 1: Build a relationship. Session 2: The expansion of the relationship and the gathering of information. Session 3: Help with storms of life and emotions. Session 4: Examine all aspects of the funeral. Session 5: Discussion of changes. Session 6: Making of a memory box. Session 7: Giving hope to the child. The researcher is aware that there are no exact or correct steps to guide a child after the death of a parent. This model is simply a framework through which play, the unique language of children, can be combined with a pastoral approach to meaningfully guide emotionally wounded and traumatized children. / Thesis (PhD (Pastoral studies))--North-West University, Potchefstroom Campus, 2013.

In this study the focus was on the use of play in the pastoral care of traumatized primary school children who lost a parent due to death. From the basic-theoretical research (chapters 2 and 3) it was clear that the guide- lines found in Deut 6:6 – 9 can be used by parents to convey information regarding death to their children. In Mark 10:13 - 16, Jesus' actions in everyday life emphasized the importance of children. If Jesus loved the marginalised and healed them, then He will also heal children from emotional hurt after the death of a parent. Paul showed in 1 Cor 9:19 - 23 that he followed the example set out by Jesus. He (Paul) removed all unnecessary obstacles in order to serve people at their own level. He did not compromise his values, but approached people on their level of understanding. In 1 Cor 13:11 Paul acknowledges the fact that children function in a different way than adults and that they therefore should be approached in a different way. In Zech 8:5, there is also a clear indication of the role of play in the lives of children. As death is a normal part of life, children will need to process the death of a parent through “play”. In chapter 3 a literature study was done that focused on the historical development of pastoral care of children. From this literature study it was clear that a strong relationship with a child, as well as knowledge regarding the child’s development and experience of trauma, are of critical importance. It was further found that play is a suitable methodology with regard to pastoral care with children. In this regard, there is tremendous potential in the use of stories and biblical narratives within the therapeutic environment. The meta-theoretical section (chapters 4 and 5) focused on contributions from the auxiliary sciences. Here, it appeared that the development phase of the primary school child has a particular role in their handling of the death of a parent. Attention was also given in particular to the impact of trauma in this regard on the brain. Furthermore, the origin and history of play therapy, as well as its use during the care taking process of children was investigated. During the empirical research in chapter 5 a proposed model that contains elements of play combined with a pastoral approach, was preliminarily tested to determine whether it could successfully be used during the care taking process of traumatized primary school children. In the practice theoretical section (chapter 6), through a hermeneutical interaction between the basic theoretical and meta-theoretical perspectives an attempt was made to formulate a practice theoretical model relating to the use of play as a tool in the process of pastoral care of the traumatized primary school child as a result of the death of a parent. The practice-oriented model is as follows: Session 1: Build a relationship. Session 2: The expansion of the relationship and the gathering of information. Session 3: Help with storms of life and emotions. Session 4: Examine all aspects of the funeral. Session 5: Discussion of changes. Session 6: Making of a memory box. Session 7: Giving hope to the child. The researcher is aware that there are no exact or correct steps to guide a child after the death of a parent. This model is simply a framework through which play, the unique language of children, can be combined with a pastoral approach to meaningfully guide emotionally wounded and traumatized children. / Thesis (PhD (Pastoral studies))--North-West University, Potchefstroom Campus, 2013.

The central premise of this dissertation is that a pastorally sympathetic assessment of cultural bereavement healing approaches in the light of a biblically informed understanding of death, bereavement and afterlife provide a basis for the bereaved to cope with the angst associated with bereavement through death and engenders pastoral care among the Abaluyia. It is noted that although many Abaluyia Christians consciously or otherwise lurch back to cultural approaches for consolation and healing during bereavement, there is a lack of meaningful engagement between the Abaluyia culture and the gospel. The result of this lack of engagement has not been syncretism as commonly assumed but rather parallelism whereby, on the one hand, the gospel is held as though it were alien and whimsical in contrast with traditional beliefs and practices which are perceived as practical and consequential. On the other hand, cultural approaches are dismissed as being part of ancestor worship or superstition and thus contrary to the gospel. In view of these extreme perceptions, Abaluyia Christians often feel guilty for either engaging in or shunning cultural approaches thus raising a pastoral concern in relation to caring for the bereaved. In response to the aforementioned pastoral concern, this dissertation firstly examines the role of cultural beliefs and practices in mediating healing for the bereaved among the Abaluyia. It is suggested that the persistence of cultural models is informed largely by their therapeutic value. Consequently, attention is put on the efficacious beliefs and practices employed by the Abaluyia which include community based approach to bereavement, rituals, systems of inheritance and care, conduct of the bereaved, procedures for forgiveness and reconciliation, hospitality, acts of benevolence and performances. Secondly, the identified cultural approaches are reflected upon in the light of the normative biblical teachings. The reflection is done in order to expose and isolate cultural beliefs and practices that are at odds with biblical teachings. The reflection follows a systematic analysis undertaken to establish the biblical understanding of death and the afterlife as well as a biblical hermeneutical analysis of pertinent biblical passages in order to draw paradigmatic biblical practices in bereavement. It is argued that the biblical ministry of healing in bereavement is rooted in the hope of resurrection and the conception of God as compassionate in his character. Lastly, an integrated pastoral care model, namely, Circle for Pastoral Concern, is proposed as a tool for bereavement healing among the Abaluyia. The proposed integrated model is cognisant of local cultural milieu in engaging in pastoral care for the bereaved. According to the Circle for Pastoral Concern model, the community of believers in their local setting, under the Triune God, form the context for healing. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.

The central premise of this dissertation is that a pastorally sympathetic assessment of cultural bereavement healing approaches in the light of a biblically informed understanding of death, bereavement and afterlife provide a basis for the bereaved to cope with the angst associated with bereavement through death and engenders pastoral care among the Abaluyia. It is noted that although many Abaluyia Christians consciously or otherwise lurch back to cultural approaches for consolation and healing during bereavement, there is a lack of meaningful engagement between the Abaluyia culture and the gospel. The result of this lack of engagement has not been syncretism as commonly assumed but rather parallelism whereby, on the one hand, the gospel is held as though it were alien and whimsical in contrast with traditional beliefs and practices which are perceived as practical and consequential. On the other hand, cultural approaches are dismissed as being part of ancestor worship or superstition and thus contrary to the gospel. In view of these extreme perceptions, Abaluyia Christians often feel guilty for either engaging in or shunning cultural approaches thus raising a pastoral concern in relation to caring for the bereaved. In response to the aforementioned pastoral concern, this dissertation firstly examines the role of cultural beliefs and practices in mediating healing for the bereaved among the Abaluyia. It is suggested that the persistence of cultural models is informed largely by their therapeutic value. Consequently, attention is put on the efficacious beliefs and practices employed by the Abaluyia which include community based approach to bereavement, rituals, systems of inheritance and care, conduct of the bereaved, procedures for forgiveness and reconciliation, hospitality, acts of benevolence and performances. Secondly, the identified cultural approaches are reflected upon in the light of the normative biblical teachings. The reflection is done in order to expose and isolate cultural beliefs and practices that are at odds with biblical teachings. The reflection follows a systematic analysis undertaken to establish the biblical understanding of death and the afterlife as well as a biblical hermeneutical analysis of pertinent biblical passages in order to draw paradigmatic biblical practices in bereavement. It is argued that the biblical ministry of healing in bereavement is rooted in the hope of resurrection and the conception of God as compassionate in his character. Lastly, an integrated pastoral care model, namely, Circle for Pastoral Concern, is proposed as a tool for bereavement healing among the Abaluyia. The proposed integrated model is cognisant of local cultural milieu in engaging in pastoral care for the bereaved. According to the Circle for Pastoral Concern model, the community of believers in their local setting, under the Triune God, form the context for healing. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.

Thesis--Amsterdam. / "Theses": p. [153]-156. Bibliographical footnotes.

Hubertus R. Drobner's Thesis (doctoral)--Johannes Gutenberg-Universität Mainz, 1981. / Translation of: De tridui spatio. Includes bibliographical references (p. [208]-235) and index.

Thesis--Catholic University of America, 1978. / Includes bibliographical references (p. [167]-170).