Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2009. / In the past, white men in South‐Africa benefited from the structures in society. These benefits led to certain stereotypical images of manhood, and raised specific expectations that men need to comply with. In the meantime, the situation in South‐Africa changed in such a way that white men do not benefit from the structures of society in the way they did in the past. All men are not affected in similar way by these changes. Certain men are affected in such a way that they experience crises, because they cannot comply with the expectations associated with earlier ways of thinking about what it is to be a man, and because they cannot compensate for their vulnerability. The issue about men’s vulnerability is aggravated by the fact that many white men were emotionally wounded during their compulsory national military service. The preaching event needs to place the crises that are experienced by many white men, in the light of the gospel. That will mean that preaching needs to make a contribution in order to help the men who are experiencing crises, to discover who they really are. They need to discover that they are vulnerable people through whom God is working in a particular way, not when they have power, but while they are experiencing their vulnerability. The destructive effects that certain structures in society and the desire for success have on people, need to be pointed out in the light of biblical witness. The important role that women fulfil with regard to emotional support to men, also need to be pointed out in the light of biblical witness. With regard to the last‐mentioned, it is not the intention to stereotype women by enforcing a certain role on them, but rather to focus the attention on an important reality. Preaching’s contribution concerning all the aspects mentioned so far, ought not to occur in a prescriptive manner. It should rather proclaim God’s work in such a way that hearers can come to a better understanding of what God wants to do through them, or is already doing through them, in order to have an effect on their way of doing and being. South‐African preaching, however, is full of moralisms. Moralistic preaching does not proclaim God’s work so that hearers can act by the virtue of that, but set requirements hearers must comply with in order to produce certain results. This type of preaching has the potential to aggravate the situation for men who are experiencing crises. To prevent the last‐mentioned possibility, preachers must have clarity about who and what the congregation is and what the function of the Biblical text ought to be.

Thesis (MTh (Practical Theology and Missiology))--Stellenbosch University, 2008. / This research was motivated by my various involvements as a teacher, pastor and a leader in the Evangelical Church of West Africa (ECWA). It was also based on the assumption that the quality of a society’s future leaders is found in the church. Africa’s future leaders are today’s youth. The church needs future leaders who will help unleash its potential to accomplish the purpose of its existence. However, since the year 2002 there has been a mass exodus of youth from the ECWA to other churches and denominations due to leadership incompetence and lack of ministry opportunities. In response to the declining interest, participation and the exodus of youth in the Evangelical Church of West Africa, this study investigates mentoring as a means of developing the youth into leadership positions as an avenue for sustainable leadership development and retention of youth in the church. The Evangelical Church of West Africa, just as other churches in Africa, have forgotten that the role of leadership is to transform the adverse circumstances that people face by inspiring hope and empowering them to achieve the desired results, which ensures stability and sustainable growth. The purpose of this research was to explain the importance of leadership development and mentoring for the church, and to also evaluate the current situation of leadership development using the ECWA as a case study for the church in Africa. Africa is a continent with vast resources and countless opportunities. But currently it is the continent with the worst socio-economic conditions, and this could be attributed to the kind of leadership we have in Africa. The church unfortunately is not making any recognizable difference to set the pace for leadership in the African continent. The ECWA for example, has more than 70 district leaders, but many of them do not finish their three or six-year terms well. Those who manage to finish well do so without any legacy of preparing the future generations for effective leadership. The need to develop young people with proven character and integrity into leadership is a need of the hour; therefore, the church needs to invest in the youth through effective mentoring for leadership. One question guided this research: Can participation in meaningful mentoring relationships and/or creating a mentoring culture make an important and observable contribution to leadership development and retention of young people in the Church? More precisely – can it do so in the Evangelical Church of West Africa (ECWA)? This also provides the methodological framework from which the study will be organized. Through this study, I hope to sensitize the church of the need for leadership and mentoring and for the need not just to develop young leaders through mentoring, but to develop young leaders who will follow the 2 Timothy 2:1-2 principle. It is also aimed at helping the church to maximize the leadership potentials found in the youth through mentoring and leadership development.

Thesis (MPhil (Religion and Culture) (Practical Theology and Missiology))--University of Stellenbosch, 2010. / ENGLISH ABSTRACT: Green spirituality as found in popular media such as films can be used to develop an ecological ethic in theological reflection and praxis and serve as a platform in a multi-sectoral and multi-pronged response to the ecological crisis. By examining the films Avatar, Emerald Forest, Dances with Wolves, The Day the Earth Stood Still, and the animated films of Hayao Miyazaki, ecological and spiritual themes can be drawn from the text and applied as contemporary examples of 'green spirituality'. In the first chapter I articulate and describe the research problem, whether green spirituality is found in popular media and if so, could it be used to develop an ecological ethic in theological reflection and praxis. This discussion includes the aims of the study and the description of the research methodology used in the study, as well as the delimitations of the study. In the second chapter I define some of the key terms: spirituality, green spirituality, ecological crisis, ecological ethic, and present a brief overview of the theoretical concepts, ecofeminism, and deep ecology, within whose context this study takes place. This chapter will include the literature survey that informs this study. In the third chapter I present the data, namely the green spirituality found in media such as the films Avatar, Emerald Forest, Dances with Wolves, The Day the Earth Stood Still, and the films of Hayao Miyazaki. The films are summarised and evaluated according to the green spirituality and ecological themes presented. Four signifiers are identified to be present in the films: visual, cognitive, spiritual and communal. In the fourth chapter I present my interpretation of the data, as informed by scholarly sources, and also describe the relevance of the data in the faith traditions and the positions taken by faith traditions with regards to the ecological crisis. I also present some practical suggestions for responses in theological praxis. In chapter five I present my conclusion. / AFRIKAANSE OPSOMMING: 'Groen spiritualiteit', soos gevind in populêre media soos films kan gebruik word om 'n ekologiese etiek in teologiese refleksie en praxis te ontwikkel en kan dien as 'n platform in 'n multi-sektorale en multi-fokus reaksie op die ekologiese krisis. Deur die films Avatar, Emerald Forest, Dances with Wolves, The Day the Earth Stood Still, en die films van Hayao Miyazaki te ondersoek, kan ekologiese en spirituele temas onderskei word en toegepas word as kontemporêre voorbeelde van 'groen spiritualiteit'. In die eerste hoofstuk noem en beskryf ek die navorsingsprobleem, naamlik die moontlikheid om groen spiritualiteit wat te vinde is in die populêre media soos films, te gebruik om 'n ekologiese etiek te ontwikkel in teologiese refleksie en praxis. Hierdie bespreking sluit die doelwitte en beperkings van die studie in en beskryf die navorsingsmetodologie wat gebruik word. In die tweede hoofstuk gee ek 'n paar definisies van sleutel begrippe: spiritualiteit, groen spiritualiteit, ekologiese krisis, ekologiese etiek, sowel as 'n kort oorsig van die teoretiese konsepte soos ekofeminisme en 'deep ecology' waarin die studie omraam. Hier sluit ek in wat ek verstaan onder die sleutel konsepte om die studie te definieër binne die raamwerk van die navorsing. Hierdie hoofstuk sluit die literatuur oorsig in. In die derde hoofstuk gee ek die data, naamlik die groen spiritualiteit gevind in populêre media soos die films Avatar, Emerald Forest, Dances with Wolves, The Day the Earth Stood Still, en die films van Hayao Miyazaki. Die films word opgesom en ge-evalueer volgens die groen spiritualiteit en ekologiese temas teenwoordig. In die vierde hoofstuk beskryf ek my interpretasie van die data, soos voorgestel ook deur geleerde bronne en die geloofstradisies. Ek maak ook 'n paar praktiese voorstelle in teologiese praxis. In hoofstuk vyf gee ek my gevolgtrekking.

Thesis (MTh)--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: ABSTRACT This paper presents a proposal of carrying out sustainable relief and development activities from the church perspective. With reference to the Nkhoma Synod Relief and Development Project, the paper suggests that awareness brings about self-reliance; and forms a concrete foundation for any community project. The first chapter gives an introduction to the whole presentation. This includes research problem statement, hypothesis, motivation, and possible value of the study. Chapter 2 looks at meaning of development and what role should the church take in order to empower and improve the life of the local community. Chapter 3 analyses the relief programme initiated by Nkhoma Synod. The chapter looks at some problems that made the projects initiated by the church and government in Malawi not to work. Chapter 4 looks at some steps of how the church of Nkhoma Synod can initiate her programmes in order to be successful. The chapter first looks at the meaning of church and mission, then it goes to look at what do we mean when we talk of self-reliance of the local community. Eventually, chapter suggests how best can the church in Nkhoma Synod approach relief and development programme to bring about self-reliance. The chapter looks at the role of the change agents and the community. The final part that is chapter 5 contains some concluding remarks. The paper concludes with remarks that the people themselves must see that coming together to work in small groups is not only to their own advantage but also leads to increase solidarity and strengthens the people as a group.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: During the study there was an attempt to understand the interplay between Christian faith and Shona tradition in the quest for meaning within the HIV and AIDS pandemic. It was revealed that HIV/AIDS has caused unimaginable suffering among all segments of society in Zimbabwe but impacts more on women and children. The suffering caused by HIV and AIDS has inevitably raised the question of meaning which is urgent and widespread, making people turn to the Christian faith or to Shona tradition for answers to their suffering. During the study there was an attempt to find out why Shona Christians revert to Shona traditions in quest for meaning within the HIV and AIDS scourge. It has been revealed that one single answer does not exist and that the quest for meaning as the sum total of answers does not exist. The quest for meaning is about discovering a God-image which is appropriate to give meaning in suffering by being involved and engaged with the existential realities of people within the HIV and AIDS pandemic. It was made clear during the study that the quest for meaning within the HIV and AIDS pandemic has greatly challenged both belief systems to the extent that the Shona Christians, not only revert to tradition in quest for meaning but move back and forth, in and out of both belief systems and remain confused about who God is. The dilemma for the Shona Christians in quest for meaning therefore is a crisis of faith, a personal crisis of identity and a continuous search for meaning. In light of this devastating pandemic, it is an undeniable fact that the quest for meaning among the Shona Christians within the HIV and AIDS pandemic challenges the SDA church to reinterpret and reframe pastoral theology in a way that is relevant to discovering a God who can be trusted to give meaning in suffering. / AFRIKAANSE OPSOMMING: In die studie is daar gepoog om die wisselwerking tussen die Christelike geloof en Shona tradisie te verstaan – veral in die konteks van die soeke na betekenis binne die MIV/VIGS pandemie. Daar is gevind dat MIV/VIGS ongekende lyding veroorsaak in alle sektore van die gemeenskap in Zimbabwe, maar dat die impak daarvan groter is op vroue en kinders. Die lyding wat deur MIV/VIGS veroorsaak word, het onvermydelik vrae laat ontstaan met betrekking tot die vraag na betekenis. Hierdie vrae is dringend en wydversprei en veroorsaak dat mense hulle tot die Christelike verloof of na die Shona tradisies wend vir antwoorde rakende hulle lyding. Daar is gepoog om uit te vind hoekom Shona Christene hulle tot die Shona tradisie wend vir antwoorde op hierdie kwessie. Daar is gevind dat daar nie een enkele antwoord vir hierdie verskynsel bestaan nie, maar dat die soeke na betekenis eintlik 'n soeke na 'n Godsbeeld is wat betekenis sal verleen deur betrokke te wees in die eksistensiële werklikhede van mense binne die MIV/VIGS pandemie. Dit het tydens die studie duidelik geword dat die soeke na betekenis tydens die pandemie beide geloofsisteme tot so 'n mate bevraagteken het, dat Shona Christene hulle nie net tot die Shona tradisies gewend het nie, maar ook heen en weer en in en uit beweeg tussen die sisteme en steeds verward bly oor wie God is. Vir die Shona Christen word die dilemma dus 'n geloofskrisis, 'n persoonlike identiteitskrisis en 'n volgehoue soeke na betekenis. In die lig van hierdie verskriklike pandemie en in die soeke na betekenis tydens die MIV/VIGS pandemie, word die Sewendedagadventistekerk uitgedaag om hulle pastorale teologie op so 'n wyse te herinterpreteer en te herbewoord dat dit relevant is tot die ontdekking van 'n God wat vertrou kan word om betekenis aan lyding te gee.

Thesis (MTh (Practical Theology and Missiology))--University of Stellenbosch, 2011. / ENGLISH ABSTRACT: This study tries to examine the impact of microcredit on the lives of poor people. There are different views on microcredit as a powerful development tool regarding its success in developing the lives of the poor and, sometimes, these views are contradictory. However, poverty is a global issue; it is a problem that even the wealthiest nation is experiencing. In this scenario, a country like Zambia is facing a great challenge to alleviate or reduce poverty, because poverty is the cause of many problems, such as suicides, illiteracy, unemployment and diseases like depression, stress, etc. In order to control these diseases, poverty must firstly be controlled. At government, church and also at international level, many strategies are implemented daily to control poverty. Therefore, the purpose of this study is to observe what role microcredit is playing in poverty alleviation in Zambia. Zambia is a country that ranks below average on most social indicators within Central Africa. Its economic inequalities are enormous leaving indigenous Lusaka rural‘s population far behind. With this point of departure, this research aims to measure the impact of microcredit on indigenous poor people in a village situated in the poorest region of Zambia. Its purpose is to capture how the economic capacity has changed over time due to microcredits from a microfinance institution. In order to obtain a multi-dimensional picture of their situation, four additional related aspects are examined: the political capacity, social and human capital, and gender equality. In addition, a correlation analysis of the inter-relation between these aspects and the church is done. The results are two-sided and demonstrate no general correlation between time and economic capacity, nor among the four other aspects. The variables that increase with time are: the current construction of their houses, the quality of their clothes, and their political capacity. However, the reliability of the data is somewhat questionable. An ana-lysis of these contributes to the ongoing discussion on how to perform impact studies on microfinance institutions, as well as how different aspects influence each other. / AFRIKAANSE OPSOMMING: Hierdie studie poog om die impak van mikrokrediet op die lewens van arm mense te ondersoek. Daar is verskeie menings oor mikrokrediet as 'n magtige ontwikkelings-meganisme met betrekking tot die sukses daarvan in die ontwikkeling van armes se lewens, en hierdie menings is soms teenstrydig. Maar, armoede is 'n globale verskynsel; dit is 'n probleem wat selfs die rykste nasies ondervind. Hierdie senario, 'n land soos Zambië, ondervind tans 'n groot uitdaging om armoede te verlig of te verminder, want armoede veroorsaak baie probleme soos selfmoorde, ongeletterdheid, werkloosheid en siektes soos depressie, spanning, ens. Om hierdie siektes te beheer, moet armoede vir eers beheer word. Op regerings-, kerklike en ook internasionale vlak, word baie strategieë daagliks geïmplementeer om armoede te beheer. Daarom is die doel van hierdie studie om vas te stel watter rol mikrokrediet tans speel in armoede-verligting in Zambië. Zambië is 'n land wat laer as die gemiddelde beskou word op meeste van die sosiale aanwysers binne Sentraal-Afrika. Sy ekonomiese ongelykhede is ontsettend groot, wat die inheemse plattelandse Lusaka se bevolking ver agterlaat. Met hierdie vertrekpunt, beoog hierdie navorsing om die impak te meet van mikrokrediet op inheemse arm mense in 'n dorpie wat in die armste streek van Zambië geleë is. Die doel is om vas te stel hoe die ekonomiese kapasiteit verander het met verloop van tyd, te danke aan mikrokrediete van 'n mikrofinansiële inrigting. Om 'n multi-dimensionele beeld van hul situasie te verkry, word vier addisionele verwante aspekte ondersoek: die politieke kapasiteit, sosiale asook menslike kapitaal, en geslagsgelykheid. Daarby is 'n korrelasie-analise van die onderlinge verhouding tussen hierdie aspekte en die kerk gedoen. Die resultate is twee-sydig en toon geen algemene korrelasie tussen tyd en ekonomiese kapasiteit, of onder die vier ander aspekte nie. Die veranderlikes wat toeneem oor tyd is: die huidige konstruksie van hul huise, die kwaliteit van hul klere en hul politieke kapasiteit. Maar, die betroubaarheid van die data is in 'n mate twyfelagtig. 'n Analise hiervan dra by tot die deurlopende gesprek oor hoe om impakstudies op mikrofinansiële inrigtings te doen, en ook hoe verskillende aspekte mekaar beïnvloed.

Thesis (MTh)--Stellenbosch University, 2012. / ENGLISH ABSTRACT: This research endeavors to make a more satisfactory connection between the text and sermon by utilizing the speech act theory (SAT). In the light of SAT, the movement from text to sermon is neither simply to be viewed as finding timeless principles, meanings, big ideas from Scripture nor to emphasize a human experience in the modern world to serve as a re-narration of the text. Rather, the homiletical bridge in SAT has to be considered as the performative action of the text itself. The essence of interpretation in preaching is therefore to recognize the illocutionary act in Scripture. In SAT, the illocutionary act creates the meaning as well as the perlocutionary action. This is the center of the effort in order to build a more satisfactory bridge between text and sermon. Obviously, the SAT can directly serve the Reformed Confessions in which the living Triune God is still speaking through the Scripture in the present. The Spirit is the enabler of a disclosure of the autonomous and meaningful action of the Bible. The Spirit has continually enabled the Christian community to understand and to enact the Scripture in the context of the common life of the Christian community. This means that the Bible is not given to be exegeted in academic isolation, but to be performed by the people of God. Perhaps, when the preacher proclaims the re-illocutionary preaching, he/she will encounter an unexpected manner of sermon. However, this creative preaching generates unexpected reality through the Bible in which the Spirit gives the energy to accomplish this alternative reality. This should offer practical guidelines for performing individual faith and generating social capital. That event is proclaimed (performed) as the living Word of God for modern man. / AFRIKAANSE OPSOMMING: Hierdie navorsing beoog om ‘n meer bevredigende konneksie te maak tussen teks en preek deur gebruik te maak van die sogenaamde “Speech Act Theory”, oftewel Spraak Handeling Teorie [SHT]. In die lig van die SHT is die beweging vanaf teks na preek nie net om klem te lê op onveranderde beginsels, opinies, waardevolle betekenisse van die Woord of ondervindinge van menslike ervaring in die moderne wêreld om as ‘n herskrywing van die teks te dien nie, maar eerder moet die homilitiese brug gesien word as die manifestering van die teks self. Die primêre fokus van interpretasie is hiervolgens dus om die performatiwe funksie van die Woord te herken. Volgens die SHT skep die performatiewe funksie die betekenis sowel as die performatiewe aksie. Bogenoemde uitgangspunte vorm die middelpunt van aksies wat geneem word om te verseker dat ‘n aanvaarbare brug gebou word tussen prediking en teks. Dit wil voorkom asof die SHT die Gereformeerde Belydenis kan dien, aangesien die Lewende, Drie-enige God volgens hierdie belydenis nog steeds deur die Woord praat in die teenwoordige tyd. Hiervolgens is die Gees van God ‘n fasiliteerder van die onafhanklike en betekenisvolle openbaring van die Bybel. Die Gees van God het volgens hierdie belydens voortdurend die Christen gemeenskap gelei om die Woord te verstaan en om dit uit te voer in die konteks van die normale Christen gemeenskap. Dit beteken dat die Bybel nie gegee is om bloot in isolasie akademies uitgelê te word nie, maar om uit-gevoer te word deur die gemeenskap van God. Predikers wat die performatiewe boodskap van die Skrif binne die kragveld van hierdie gemeenskap preek, mag op verrassende wyses anders preek. Hierdie kreatiewe styl van prediking genereer ‘n onverwagse realiteit, in ooreenstemming met dit wat die Bybel deur die Gees van God intendeer om uit te voer (“perform”). Hierdeur word individuele geloof, maar ook die verrykking van die gemeenskap gedien.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: As humans we are thinking beings. This thesis introduces the topic of “destructive thinking.” This is described rather broadly as any type of thinking that is considered counterproductive, harmful, and maladaptive or has a damaging and negative effect on the individual’s identity, relationships, social context and worldview. Of particular interest to this study are cognitive distortions; thinking errors; irrational beliefs; and inappropriate God-images. It was noted that most of our everyday thinking takes place unconsciously and that cognitive distortions or thinking errors are common occurrences. These are of particular interest to this study since destructive thoughts are viewed as facilitating emotional distress, psychopathology, inappropriate God-images and faith pathology. Sometimes we fall into a negative rut or just get stuck in our ways of thinking, feeling and acting. The idea of changing cognitions to change feelings is a central feature of this thesis. The primary goal is to facilitate the restructuring of destructive thoughts. The main focus of this thesis is on developing a theological understanding and perspective of ‘destructive thinking’ in the context of pastoral care. I therefore explore the type of thoughts that the pastoral caregiver should look for that could pose as ‘risk factors’ inhibiting spiritual growth and spiritual well-being. I identify and encourage the development of thoughts that are more likely to promote spiritual healing, spiritual growth and a mature faith. To accomplish this task, I begin with an exploration of ‘destructive thinking’ in the Cognitive Behaviour Therapy literature (CT & REBT respectively) (Chapter 2). This is followed by an exploration of ‘destructive thinking’ within the interplay between Religion and Christian Spirituality (Chapter 3). I then propose a pastoral model of spiritual healing and wholeness that could assist pastoral caregivers to understand and address “destructive thinking” in a constructive and responsible way (Chapter 4). This study concluded that thoughts are at the centre of our functioning as thinking beings. If our thinking is ‘destructive’, the consequence on our spiritual and psychological lives may be devastating. Our thoughts have the ability to destroy and transform. In reviewing the potential impact of destructive thoughts on the individual’s spirituality and spiritual well-being, a number of destructive types of religious thinking are identified, such as inappropriate God-images. In assessing the relationship between one’s God-image and psychological and spiritual well-being, a link between one’s thoughts (cognitions), spiritual and psychological well-being is suggested. As an outcome of this research, I propose a holistic approach to destructive thinking that takes into account one’s faith, spiritual maturity, beliefs, cognitions and relationships (with oneself, others and God). The psycho-pastoral approach proposed takes the role of cognition seriously. It offers an excellent and practical method to understanding and managing destructive thinking, that promotes healing and wholeness, through the reframing and restructuring of destructive thoughts. The intention is to assist individuals to become more responsible and aware of their own thinking, as well as more knowledgeable about cognition in general, so as to act on this awareness. This includes the ability to monitor one’s own thinking, recognize errors and minimize destructive thoughts. The objective of this thesis is to explore the constructive contribution that pastoral care can make to destructive thinking. / AFRIKAANSE OPSOMMING: Ons as mense is denkende wesens. Hierdie tesis handel oor die onderwerp ‘destruktiewe denkwyses’. In die breë sin beteken dit enige denke wat beskou word as teen-produktief, skadelik, wanaanpassings of wat ’n vernietigende en negatiewe uitwerking het op die persoon se identiteit, verhoudings, sosiale konteks en wêreldbeskouing. Van besondere belang tot hierdie studie is wanpersepsies, irrasionele gelowe en onvanpaste Godsbeelde (afgode). Daar is gevind dat ons alledaagse denke onbewustelik plaasvind en dat verkeerde opvattings en wanindrukke algemeen plaasvind. Hierdie gebeurlikhede is van besondere belang met betrekking tot hierdie studie, aangesien destruktiewe denkwyses makliker lei tot emosionele lyding, geestesstoornisse, onvanpaste afgodery en geloofsafwykings. Somtyds beland ons in ’n negatiewe patroon of raak vasgevang in ons manier van denke, gevoelens en optrede. Die idee om persepsies te verander om sodoende gevoelens te verander, is die sentrale fokus van hierde tesis. Die primêre doel is om die heropbouing van destruktiewe denke te vergemaklik. Die sentrale fokus van hierdie tesis is ’n teologiese ontwikkeling van begrip en perspektief van destruktiewe denke in die konteks van pastorale sorg. Dus ondersoek ek die tipe gedagtes waarna die pastorale versorger moet soek – wat beskou kan word as risiko faktore wat spirituele groei en welstand kan inhibeer. Ek identifiseer en moedig die ontwikkeling van gedagtes aan vir spirituele groei en ’n volwasse geloof. Om hierdie taak te bereik, begin ek met ’n ondersoek na destruktiewe denke in die Cognitive Behaviour Therapy Literature (CT & REBT onderskeidelik – Hoofstuk 2). Dit word opgevolg deur ’n ondersoek na ‘destruktiewe denke’ met die interaksie tussen geloofs- en Christelike spiritualiteit (Hoofstuk 3). Ek stel dan ’n pastorale model van spirituele heling voor wat pastorale versorgers kan help om destruktiewe denkwyses te verstaan en aan te spreek in ’n konstruktiewe en verantwoordelike wyse (Hoofstuk 4). Die gevolgtrekking volgens hierdie studie is dat ons gedagtes die middelpunt van ons handeling as denkende wesens is. Destruktiewe gedagtes kan ’n ontstellende uitwerking op ons spirituele en psigologiese lewens hê. Ons gedagtes het die vermoë om ons te vernietig en te verander. Met nabetragting van die potensiële impak van destruktiewe gedagtes op die individu se spiritualiteit en spirituele welstand, word ’n paar godsdienstige denkrigtings geïdentifiseer – soos onvanpaste afgode. Met bepaling van die verhouding tussen ’n mens se Godsbeeld en psigologiese en spirituele welstand, word voorgestel dat daar ’n verband is tussen ’n mens se persepsies en spirituele en psigologiese welstand. Gevolglik stel ek voor dat daar ’n holistiese benadering tot destruktiewe denkwyses, met inagneming van ’n persoon se geloof, spirituele volwassenheid, godsdiens, persepsies en verhoudings met homself, andere en God, moet wees. Die voorgestelde psigo-pastorale benadering maak erns met die rol van persepsie. Dit bied ’n uitstekende en praktiese metode aan vir begrip en beheer van destruktiewe denke. Dit bevorder heling deur die heropbouing van destruktiewe denke. Die plan is om persone te help om meer bewus en ingelig te wees oor hulle eie denke en persepsies in die algemeen en meer verantwoordelik op te tree. Dit sluit die vermoë in om jou eie gedagtes te monitor, flaters te herken en destruktiewe denke te verminder. Die doel van hierdie tesis is om die konstruktiewe bydrae wat pastorale sorg tot destruktiewe denke kan maak, te ondersoek.

Thesis (MTh)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: This thesis is an exploratory study of Zimbabwean immigrants in South Africa. It is anticipated that this thesis will shed light on the identity and role of local congregations towards strangers and foreigners. Concepts such as openness, hospitality, acceptance, trust, willingness, and true understanding are used to try and establish understanding and reconciliation between South Africans and immigrants. The research follows the violent attacks on Zimbabwean immigrants because of the conception that the increase in Zimbabwean immigrants are to the detriment of South African citizens. In the opinion of the researcher, this is only one side of the issue – there is also another side. These foreigners are people who have valid reasons for coming to South Africa. The living conditions in their own countries have become unbearable and they turned to South Africa for a better life and future. The scale of illegal immigration came as a surprise to both the immigrants and locals in South Africa. These groups together have formed a new South African society, and with it came new economic, social, and welfare problems. This new society needs to form a new understanding of each individual’s background, personality, and cultural differences. The challenges experienced by the Zimbabwean migrants in South Africa are unacceptable and insensitive. From this study, it can be concluded that the South African Government does not play its part to the full extent, but relies on the Church to deal with the immigrants and their challenges. / AFRIKAANSE OPSOMMING: Hierdie tesis is ’n verkennende studie van Zimbabwese migrante in Suid-Afrika. Die doel is om lig te werp op die identiteit en die rol van plaaslike gemeentes teenoor vreemdelinge of buitelanders. Konsepte soos openheid, gasvryheid, aanvaarding, vertroue, gewilligheid en opregte verstaan word gebruik om die moontlikheid van versoening tussen burgers en immigrante te bewerk. Die ondersoek volg uit sommige burgerlikes se gewelddadige optrede teenoor Zimbabwese migrante, omdat die algemene opvatting bestaan dat hierdie onbeheerde toename van migrante tot nadeel van die Suid-Afrikaanse burger strek. Na die navorser se mening is dit maar een kant van die saak – daar is ook ’n ander kant. Hierdie vreemdelinge is immers mense wat grondige redes gehad het om te vlug na ons land, Suid-Afrika. Die lewensomstandighede in hulle eie land het ondraaglik en onuithoudbaar vir hulle geword. Suid-Afrika was vir hulle die beeld van hoop en uitkoms op beter lewensomstandighede, en ’n nuwe lewenstoekoms. Heelaas het hierdie grootskaalse onwettige immigrasie ’n verassende skok ingehou vir beide die migrant en die Suid-Afrikaanse burger. Beide groepe het die nuwe Suid-Afrikaanse samelewing gevorm, en namate hierdie onbeheerde getalle verder toeneem, lei dit tot baie ekonomiese, sosiale, en maatskaplike probleme. Hierdie nuwe samelewing wat geskep is, benodig ’n nuwe en varser verstaan van elkeen se agtergrond, persoonlikheid en kultuurverskille. Die uitdagings wat Zimbabwese immigrante in Suid-Afrika beleef, is onaanvaarbaar en onsensitief. Die gevolgtrekking van hierdie studie is dat die Suid-Afrikaanse regering nie tot volle potensiaal optree nie, maar steun op die kerk om immigrante en hulle uitdagings aan te spreek.

Thesis (PhD)--Stellenbosch University, 2013. / ENGLISH ABSTRACT: Following the democratic elections in 1994, many South Africans are still suffering due to the country’s inability to meet the challenges of peace-making, reconciliation and nation building, and dealing with socio-economic realities such poverty and inequality. It is in this context where “personal problems [are] becoming public issues” (Sacco, 1999:3) that the researcher posed the questions: What additional undisclosed/hidden resources can be uncovered to be utilised in meeting the challenge? How can we as practitioners in the field of community development contribute constructively to this process? One such a resource is the untapped spiritual potential of people. A focus on people’s spiritual potential will bring another dimension to people and community development and could proof invaluable in helping communities to better utilise their inner strengths and knowledge. Translated into practice, it would require an in-depth and research-based creative, non-prescriptive bottom-up approach to and knowledge of community development to prompt practitioners to acknowledge and utilise the spiritual dimension of the community development practice (cf. Weyers, 1991:130– 149; Ife, 1998:xiv). Inconceivably, notwithstanding the increased recognition of spirituality as an important dimension of working with individuals and communities, the dimension of spirituality has not been included or fully developed as an integral component of community development practices. A literature survey clearly indicated that, though traditionally the key role-players in the field of social development have been community and social work practitioners in faith-based organisations and churches alike, little or no attention is paid to spirituality in current community development literature and practice (Ver Beek, 2003:31). Confronted with this deficiency, in this study the researcher argued for a convergence of the three disciplines of (1) social work community development, (2) the newly emerging discipline of spirituality and (3) practical theology. Since practical theology recognises both the fields of spirituality and community development as basis for their praxis focusing on poverty and suffering, justice and liberation, it was further asserted that the field of practical theology offers a home for the development of an integrated framework for community development. Thus the goal of the study was threefold: - To theorise the inter-relationship between spirituality, theology and community development, building a triangular theoretical construct between the disciplines of social work, spirituality and practical theology. - To explore the practice of transforming people and communities through incorporating a spiritual dimension into an integrated community development approach. - To propose a praxis framework for the incorporation of spirituality in community development. An inter-disciplinary action research design was utilised to follow a cyclical process consisted or a preliminary literature search, and a field study which involved ‘on site’ visits (village walks) in the pilot and two sample communities, healing retreats and capacity building worksessions. Subsequently, an in-depth literature study on the topics of spirituality, community development and transformation as covered in the disciplines of social work and practical theology, was undertaken. The findings indicated spirituality as source of survival and hope; at the heart of community development (and therefore a legitimate focus of the action research project) and lastly as source of renewal for community development practitioners. Other key findings were the centrality of relationships and transformation; and the importance of a radical shifting of the focus from previous top-down problem-/project-/programme-centred models to unlocking the potential interconnectedness/relationship between God, people and creation as the core substance of participative, transformational development. These findings were utilised in the proposal for a relational praxis framework for community transformation. / AFRIKAANSE OPSOMMING: Bykans twee dekades na afloop van die demokratiese verkiesing in 1994 is daar steeds vele Suid Afrikaners wat daagliks blootgestel is aan die uitdaging om te oorleef te midde van voortgesette armoede, ongelykheid, geweld en werkloosheid – hoofsaaklik vanwee die regering se onvermoë om die uitdagings met betrekking tot sosio-ekonomiese realiteite die hoof te bied. Dit is in hierdie konteks van persoonlike probleme wat oorvloei na die arena van openbare vraagstukke (Sacco, 1999:3) dat die navorser die volgende vrae stel: Watter alternatiewe, tans onontginde, bronne is daar wat aangewend kan word om hierdie knelpunte die hoof te bied? Hoe kan praktisyns (binne die ontwikkelingsterrein) konstruktief bydra tot hierdie proses? ‘n Voorlopige literatuurstudie het daarop gedui dat spiritualiteit (van individue en gemeenskappe) een so ‘n potensiele bron van onontginde energie en potensiaal is. Indien daar binne die verband van gemeenskapsontwikkeling op die spirituele dimensie gefokus word, mag dit van ontskatbare waarde wees om mense binne gemeenskappe te help om hulle innerlike sterktes en kennis ten volle te ontwikkel. In praktyk sal dit vereis dat praktisyns die potensiaal van die spirituele dimensie erken en oop is daarvoor om spiritualteit as dimensie van gemeenskapsontwikkeling binne ‘n kreatiewe, navorsingsgefundeerde deelnemede benadering te integreer (cf. Weyers, 1991:130–149; Ife, 1998:xiv). In die lig daarvan dat daar, veral binne die dissipiline van maatskaplike werk, tot op hede min navorsing gedoen is oor die insluiting van spiritualiteit as dimensie van gemeenskapsontwikkeling en -praktyke (Ver Beek, 2003:31), is geargumenteer dat ‘n inter-dissipliere benadering, met die insluiting van die dissiplines van (1) maatskaplike werk gemeenskapsonwikkeling, (2) spiritualiteit en (3) praktiese teologie die daarstel van ‘n geskikte teoretiese raamwerk sal moontlik maak. Aangesien praktiese teologie beide die dissiplines van spiritualiteit en gemeenskapsontwikkeling erken as basis vir die praxis-fokus op armoede en sosiale geregtigheid en bevryding, is daar van die standpunt uitgegaan dat die dissipiline van praktiese teologie die geskikte die ruimte vir die ontwikkeling van ‘n geïntegreerde raamwerk vir gemeenskapsontwikkeling is. Die doel van die studie was drieledig: - Om ‘n multi-vlakkige teoretiese konstruk tussen die drie dissiplines van maatskaplike werk, spiritualteit en gemeenskapsontwikkeling daar te stel. - Om ondersoek in te stel na die praktyk van transformering van mense en gemeenskappe deur die inkorporering van ‘n spirituele dimensie in ‘n geïntegreerde gemeenskapsonwikkelingsbenadering. - Om ‘n praxis raamwerk voor te stel vir die inkorporering van spiritualiteit in gemeenskapsontwikkeling. Die inter-dissilinêre aksie navorsingsontwerp het bestaan uit verskeie siklusse wat ‘n voorlopige en diepte literatuurstudie en veldnavorsing behels het. Die veldnavorsing het ingesluit: ‘in situ’ besoeke aan die onderskeie gemeenskappe (wat deur die teikengroeplede verteenwoordig is); ‘n ‘retreat’ vir elke groep; ‘n reeks kapasiteitsbousessies en die ontwikkeling van twee gemeenskapsprojekte voorspruitend uit die navorsing. Die in-diepte literstuurstudie het gefokus op die integrering van spiritualiteit, transformering en gemeenskapsontwikkeling binne die dissiplines van maatkaplike werk en praktiese teologie. Die bevindinge van beide die veldwerk en die literatuurstudie het daarop gedui dat spiritualiteit ‘n bron van hoop en oorlewing is, dat dit tot ’n baie groot mate ‘n positiewe rol in die teikengemeenskappe speel en dat dit as ‘n bron van versterking en vernuwing vir individue en gemeenskappe kan dien. Die sentraliteit van verhoudings en transformasie was ander sleutelbevindinge, asook die fokus op ‘n totale wegkeer van tradisionele hierargiese benaderings na voetsoolvlak verteenwoordiging en inspraak ten einde die potensiële interverwantskappe tussen God, mense en die skepping as die kern van deelnemende transformerende gemeenskapsontwikkeling te kan erken en benut. Hierdie bevindinge is as riglyne vir die voorgestelde relasionele praxis raamwerk vir geïntegreerde gemeenskapstransformering gebruik.