Text in Afrikaans / Gemeentebou funksioneer binne die raamwerk van die koninkryk van God en nie slegs binne 'n gemeente nie. Om hierdie rede word die ondersoekvraag gestel naamlik wanneer staan gemeentebou in diens van die koninkryk van God. Dit is 'n tersaaklike vraag in die lig van die feit dat gemeentebouliteratuur die opbou en by geleentheid ook die uitbou van die gemeente beskryf maar opbou met die oog op die samelewing geniet nie die nodige aandag nie. Die koninkryk van God staan sentraal in die kosmos. Om Sy koningsheerskappy op aarde te vestig gebruik God die gemeente. Daarom vind die gemeente sy oorsprong in God; dit beskik oor 'n koninkryksbepaalde identiteit; dit bestaan met 'n koninkryksdienstige doel; sy funksionering realiseer die gemeente se koninkryksdiens en dit bestaan binne 'n bepaalde konteks om tekens van die Koninkryk daar op te rig. Die koninkryk van God bepaal alle gemeentehandelinge en dit dien as korrektief daarop. Gemeentebou vestig en bevorder hierdie koninkryksperspektief binne elke handeling van die gemeente. Binne die raamwerk van die koninkryk word aspekte vir die aandag van verruimde gemeentebou in hierdie studie geidentifiseer (antropologie; ekonomie; ekologie; strukture). 'n Positiewe verband tussen gemeentebou en volle werklikheid van die koninkryk van God bou gemeentesentriese bouwerk uit tot effektiewe en omvattende kommunikatiewe handelinge in diens van die Koninkryk binne die gemeentekonteks. Hierdie verhouding tussen die koninkryk, die gemeente en die samelewing word deur Christus bepaal. Om dit op die mees effektiewe wyse te realiseer, is drie dimensies in hierdie studie geidentifiseer wat deel van gemeentebou behoort uit te maak (basisteorie). Gemeentebou dien die koninkryk wanneer dit lidmate se verstaan van die gemeente verruim om dit in toto in koninkryksdiens te stel; wanneer dit die gemeente se vermoe om in diens van die koninkryk te staan realiseer, en wanneer die gemeente opgebou word om met sy konteks rekening te hou. Gemeentebou staan so in diens van die koninkryk van God. Die empiriese ondersoek na lidmate se siening van die dienstaak van die gemeente, bevestig die hipotese nl. dat gemeentelede sterk na binne gerig is en nie genoegsaam met die samelewing rekening hou nie. / The building up of the congregation functions within the framework of the Kingdom of God and not only within the congregation. For this reason the question is raised i.e. when does the building up of the congregation serves the Kingdom of God. It is relevant in view of the fact that the literature about the building up of the congregation covers the building up of the congregation, but the emphasis on the community does not enjoy the necessary attention it deserves. Centrally within the cosmos the Kingdom of God exists. To establish His Kingdom on earth, God uses the congregation. Thus "the origins of the congregation is found in God; its identity is determined by the Kingdom; it exists for Kindompurposes; its functioning is aimed at serving the Kingdom, and it exists within a certain context where it should erect signs of the kingdom of God. The kingdom of God determines all congregational activities. The building up of the congregation establishes and promotes this kingdomperspective within every aspect of its actions. In this study certain aspects have been identified to broaden the scope of the building up of the congregation within the framework of the kingdom (i.e. anthropology; economy; ecology; structures). When the building up of the congregation is understood from a kingdomperspective, congregation-centered upbuilding developes into effective and comprehensive communicative actions in the service of the kingdom. The relationship between the kingdom, the congregation and the community is determined by Christ. In this study three dimensions are identified which ought to constitute the building up of the congregation for this to be realised most effectively. It serves the kingdom as it increases the congregations' understanding of its total service of the kingdom; as it realizes the church's service of the.kingdom through continuing change, and as it takes the context of the congregation sufficiently into consideration. An empirical research into the views of members on the task of the congregation confirmed the hypothesis i.e. members are strongly introverted in their view and they do not take the community sufficiently enough into consideration. / Practical Theology / Th.D. (Practical theology)

Spiritual Abuse (S.A.) is a largely hidden and little understood form of abuse. Currently work in the area of S.A. is predominantly American and written by those in positions of power such as church ministers. There is a paucity of work in the UK in this area and a complete absent of research based upon survivors own stories of the experience of S.A.

Thesis (MTh)--Stellenbosch University, 2015. / ENGLISH ABSTRACT: This thesis relates Christian ethics to the presence of the kingdom of God in Jesus’ sayings and to its real meaning and application by reconsidering the religious language of the kingdom of God from the perspective of the Speech Act Theory (SAT). In SAT, the Christian ethical approach to the presence of the kingdom in Jesus’ sayings is not only aimed at reconstructing meanings of the ethics of the kingdom in the form of a propositional morality theme. It also aims at reconstructing the Christian life as the performance of the ethics of the kingdom in daily life, that is, in terms of the presence of God’s kingdom in Jesus’ utterances and its witness. Christians do not merely assert certain facts about God’s sovereignty or God’s kingdom; they address God in the act of committing themselves to God’s kingdom and applying their minds to its righteousness. Since Christian ethics depends on the message of the kingdom proclaimed by Jesus, the essence of interpretation in Christian ethics is therefore to recognize the illocutionary act in the Bible. In SAT, only illocution is able to determine meaning and to act. It also creates the perlocutionary act as an appropriate response in the believer such as trust or obedience. The living Triune God is still speaking to us through Scripture – not in past stories but in the present in order to fulfil God’s will and God’s kingdom. This indicates that Jesus’ preaching about the kingdom of God focuses on what we should do or how we should live as Christians. The Bible is not supposed to be interpreted only in an academic context but should also be performed by the people of God. Consequently, the Christian community should try to discover the momentum and function of the text in order to build up the people of God to live in the world and to participate in the activities of the kingdom of God, not as spectators but as active participants in the present world. It also tells us who God is, and how we ought to live in relation to that God. Christian communities are called to institute policies that alter the settings in which the interpretation of Scripture takes place. In this way, Christian ethics can map out a new moral sensibility and specific directions through the presence of the kingdom of God in the light of SAT. / AFRIKAANSE OPSOMMING: Hierdie tesis vergelyk Christelike etiek met die teenwoordigheid van die koninkryk van God in Jesus se uitsprake en die ware betekenis en toepassing daarvan deur die heroorweging van die godsdienstige taal van die koninkryk van God vanuit die perspektief van Spraak Daad Teorie (“Speech Act Theory (SAT)”). Volgens SAT is die Christelike etiese benadering tot die teenwoordigheid van die koninkryk in Jesus se uitsprake nie net daarop gemik om die betekenisse van koninkryk-etiek te rekonstrueer in die vorm van ʼn proposionele moraliteit-tema nie. Die doel is ook die rekonstruksie van die Christelike lewe as die uitvoering van koninkryk-etiek in die alledaagse lewe, dit wil sê in terme van die teenwoordigheid van die koninkryk van God in Jesus se uitsprake en getuienis. Christene stel nie bloot bepaalde feite oor God se heerskappy of God se koninkryk nie; hulle spreek God aan in die daad van hulself toewy aan die koninkryk van God en hul gedagtes rig op die regverdigheid van dié koninkryk. Aangesien Christelike etiek berus op die koninkryk-boodskap wat Jesus verkondig het, is die essensie van interpretasie in Christelike etiek dus die erkenning van die illokusionele daad in die Bybel. Met SAT kan illokusie bepaal en ook optree beteken. Dit skep ook die perlokusionêre daad as ʼn toepaslike reaksie deur gelowiges, soos vertroue of gehoorsaamheid. Die lewende Drie-enige God spreek steeds deur die Skrif – nie deur stories in die verlede nie, maar in die hede, om God se wil te vervul en God se koninkryk te laat kom. Dit dui aan dat Jesus se prediking oor die koninkryk van God fokus op wat ons behoort te doen of hoe ons as Christene behoort te leef. Die Bybel is nie veronderstel om net in ʼn akademiese konteks geïnterpreteer te word nie, maar moet ook deur God se mense uitgevoer word. Gevolglik behoort die Christelike gemeenskap te probeer om die momentum en funksie van die teks te ontdek, met die oog daarop om God se mense op te bou om in die wêreld te leef en aan die aktiwiteite van die koninkryk van God deel te neem – nie as toeskouers nie, maar as aktiewe deelnemers in die wêreld vandag. Dit vertel ons ook wie God is, en hoe ons behoort te leef in verhouding tot dié God. Christelike gemeenskappe word geroep om beleide in te stel wat die stellings verander waarbinne Skrifinterpretasie plaasvind. Op hierdie wyse kan Christelike etiek ʼn nuwe morele aanvoeling en spesifieke aanwysings deur die teenwoordigheid van die koninkryk van God in die lig van SAT karteer.

The care of the blind is a long standing British tradition. Until the early years of the 20th century there was a strong dependence on voluntary enterprise. However, under the 1920 Blind Persons Act local authorities assumed responsibility for the welfare of the blind in their areas, and after this a triple partnership between voluntary organisations, central government and local authorities became firmly established. By the mid-20th century, through a combination of voluntary and statutory endeavour, services for the welfare of the blind had reached a standard above that for any other handicapped group. The cornerstone of the service was the home teacher. However, following the Seebohm Report, in 1971 the blind welfare system virtually lost its specialist service, and technical and mobility officers, along with generic social workers, became responsible for blind welfare. Services declined in many areas. More and better trained specialist workers are required. Social rehabilitation services could also be improved. However, the Royal National Institute for the Blind's new development programme will help to improve the many services for which it is responsible. The blind could be helped in several other ways. The majority of blind people are elderly and doctors and others should use an outreach approach to help these people. Often simple modifications in home lighting can dramatically improve visual performance. The majority of the partially sighted with acuity in the range 3/ 60 - 6/ 60 should be redesignated registered blind. In this way more of them could be helped by the specialist organisations. Currently the blind do not receive a pension and a blindness allowance should be introduced to compensate them for the extra costs of blindness. The Thatcher Government's social security reforms will not help the blind substantially. It is essential that the blind are integrated into society, and a comprehensive programme of integrated education and a strengthened employment quota would help to achieve this. These are important components of a progressive social policy for the blind.

Mosquitoes pose a serious threat to the economy, health status, and biosecurity of countries around the world. Mosquitoes kill an average of 700,000 people per year. The global expansion of air, sea, and land transport networks has greatly enhanced the spread of mosquitoes internationally. In the Pacific, the number of mosquito-borne diseases occurring has been on the rise in recent years, possibly as a result of human-mediated dispersal of larvae and adult mosquitoes. The Kingdom of Tonga has had numerous outbreaks of dengue fever and chikungunya virus in recent years. Previous research has catalogued species occurrences and distributions throughout Tonga. However, it is unknown whether new species have arrived in Tonga, and if distribution of previously found species has changed since the last comprehensive survey in 2006. Present research aims to update the literature by conducting a mosquito survey at 84 sites across the four islands of Tongatapu, Pangaimotu, ‘Oneata, and ‘Eua to record the distribution and occurrence of mosquito larvae. Nine mosquito species were collected: Aedes aegypti Linnaeus, A. albopictus Skuse, A. tongae Edwards, A. horrescens Edwards, A. vexans nocturnus Theobold, Culex annulirostris Skuse, C. albinervis Edwards, C. quinquefasciatus Say and C. sitiens Wiedemann. The collection of A. albopictus is the second time that this species has been recorded in Tonga. Moreover, the spatial extent of this species throughout Tonga was far greater than previously recorded. A major outcome of this survey has been the creation of an identification key for the mosquito larvae species of Tonga. This key should increase the accuracy of positive mosquito larvae identifications in Tonga. Mosquitoes were more frequently collected in artificial (e.g., used car tyres, fuel drums, containers) than natural (e.g., pools, ponds, tree holes) habitats. Car tyres, water containers, fuel drums, fridges, washing machines, and ponds were the most common habitats in which mosquito larvae were found. Aedes aegypti, A. albopictus, and C. quinquefasciatus were the three most common mosquito species collected, whereas A. tongae, A. horrescens, A. vexans nocturnus, C. annulirostris, C. sitiens, and C. albinervis were less frequently found. Multiple logistic regression analyses indicated that habitat volume had a significant positive effect on the presence of A. albopictus and A. tongae, whereas conductivity had a significant positive effect on the presence of C. annulirostris. Additionally, the volume by temperature interaction was a significant predictor of species presence for A. aegypti, A. albopictus, and C. annulirostris (as habitat volume increases, the effect of temperature went from neutral to negative). This suggests that larger, cooler habitats favour colonisation by these species. The number of artificial habitats (particularly used car tyres) present may have significantly increased since previous studies. Management should therefore focus on implementing community-run mosquito projects aimed at reducing the number of artificial habitats capable of being colonised by mosquito larvae. Covering, tipping out water, and infilling these habitats with soil to prevent mosquito oviposition is a pragmatic and straightforward mosquito control solution. This should immensely reduce the abundance of mosquitoes and may prevent disease outbreak in Tonga.

Having identified a gap in counselling psychology literature, this study aimed to investigate the lived experiences of Greek-Cypriot refugees of 1974 living in the UK as well as second generation Greek-Cypriot individuals who either have one or two refugee parents. The phenomenological lived experiences of the events of 1974 in Cyprus were explored in relation to Greek-Cypriot refugees with particular emphasis on their experiences of psychological support systems and what it meant to be a refugee living in the UK. The second part of the thesis explored the lived experiences of second generation Greek-Cypriots with one or both refugee parents. A consideration of the impact on identity and experience of upbringing in the UK was explored. Eight London based Greek-Cypriots were interviewed using semi-structured interviews. Two study groups were generated consisting of three refugees and five second generation. Data were analysed using Jonathan A. Smith’s (2008) method of Interpretative Phenomenological Analysis. The epistemological standpoint of a social constructivist approach was adopted. The findings from group A captured three superordinate themes: a) the other side of loss; b) memories are made of this and c) the internal self-soother with six subordinate themes generated. The findings from group B captured four superordinate themes: a) the present consequences of a past event; b) absorption vs. transmission; c) an identity grounded in the past and present and d) resilience with eight subordinate themes generated. The subordinate themes for both groups are discussed in relation to their specific superordinate theme. The phenomenological findings are discussed in relation to existing literature with implications and recommendations for counselling psychology. The limitations of the thesis are discussed along with recommendations for further research.

No description available.

No description available.

No description available.

No description available.