Spiritual care in hospitals is a well-established practice in Sweden that is justified by religious freedom. Contemporary Sweden is a multicultural society with a culturally and religiously diverse population. Since 2006, a Muslim spiritual care organization has been established in co-operation with the Swedish state. This interview study with Muslim spiritual caregivers examines how Islam is being interpreted and how Muslim spiritual care in Swedish hospitals is apprehended by the informants. By approaching Islam as a discursive tradition and combining historical and ethnological methods, this study sheds light on what aspects of Islam are considered relevant in the hospital context and it examines why that is the case. The study shows that Muslim spiritual care is regarded to be a complement to other healthcare practices. To a large extent, the care is provided by supportive conversations, Islamic counseling, as well as help with religious practices and rituals. To manage a patient’s various wants and the denominational diversity, the Muslim representatives hold that they put the patient’s and the relatives’ needs and interpretations of Islam first. The study concludes that the representatives are spiritual care professionals that are loyal to the state and the secular institutions they serve. This involves staying true to ideals of cultural and religious pluralism and equality but also knowing that these principles are subordinated to the hospital’s rules. This constructs boundaries regarding how Islam is interpreted and has to be negotiated in the efforts of making Islam a natural part of the institution.

The diploma thesis strives to map and analyze the pastoral care of people with disabilities in the Czech Republic, both theoretically and practically. The theoretical scope of the topic uses primarily scientific literature from the field of neurology, psychology and sociology. In this theoretical part, it does not ignore the social policy of the state, which should help these people. Great emphasis is also placed on biblical and ecclesiastical teachings. Professional literature from the field of special pedagogy and pastoral theology is used as well for analysing the practical aspects of the topic, but mainly it draws from the practical experience of respondents to the questionnaire created in the framework of this thesis. The first two chapters describe physical disabilities from the perspective of neurology and psychology. The third chapter analyses theoretically attitude of society and the state to this issue. The fourth and fifth chapters deal with the question of disability in terms of Bible and church documents. The next chapter maps the social activities and services of charities in the Czech Republic which are provided to people with physical and other types of disabilities. The seventh chapter analyses the practical approach and communication of these people, both by the majority of...

ENGLISH: This study looks at the bereavement of adolescents left orphaned by and vulnerable to the HIV and Aids crisis that is crippling the continent of Africa. Their bereavement and the psycho-spiritual issues relating to this bereavement are examined by means of postfoundationalism as an approach to practical theology along with the narrative approach to research and therapy. This is done by integrating these approaches with the art of storytelling within the unique African context. By listening to the stories of ten adolescents under the care of PEN, a Non Governmental Organisation (NGO), this research gives them the opportunity to express their own unique stories of bereavement. Stories that would otherwise have been silenced by the wave of bereavement in the wake of countless deaths worldwide due to the HIV and Aids infection. It looks holistically at the multiple losses these adolescents have suffered and consequently how this has affected them not only physically, but also especially emotionally and spiritually. In light of the above, this research attempts to show how these adolescents are in the process of – by means of storytelling – reformulating the story of their lives and the lives of those they care about in the true spirit of Ubuntu to find hope anew in the proverbial pot of gold at the end of the rainbow. AFRIKAANS: Hierdie studie fokus op die verlies wat tieners ervaar wat wees gelaat is deur die MIV en Vigs pandemie wat besig is om die vasteland van Afrika te verlam. Hulle rousmart en die gepaardgaande psigies-spirituele aangeleenthede word ondersoek deur middel van die postfondamentele benadering tot praktiese teologie in samehang met die narratiewe benadering tot navorsing en terapie. Dit word gedoen deur die integrasie van hierdie benaderings met die vertelkuns binne die unieke Afrika konteks. Deur te luister na die stories van tien tieners onder die sorg van PEN, ‘n Nie- Regeringsorganisasie (NRO), gun hierdie navorsing hulle die geleentheid om hul eie unieke stories van smart te vertel. Stories wat andersins verlore sou gegaan het in die golf van verlies wat volg op die ontelbare getal sterftes wêreldwyd as gevolg van MIV en Vigs besetting. Daar word holisties gekyk na die veelvoudige verliese wat hierdie tieners beleef het en gevolglik hoe dit hulle nie net fisies nie, maar ook emosioneel en geestelik beïnvloed. Asook hoe hulle in staat is om – deur die gebruikmaking van stories – hul lewensstorie te hervertel asook die lewens van diegene naby aan hulle, in die ware gees van Ubuntu, om nuwe hoop in die spreekwoordelike pot goud aan die einde van die reënboog te vind. SEPEDI: Dinyakišišo tše di lebelela go hlokofalelwa ga bana ba mahlalagading bao ba tlogetšwego e le ditšhiwana le go ba kotsing ya mathata a HIV le Aids yeo e golofatšago khonthinente ya Afrika. Go hlokofalelwa le ditaba tša bona tša monagano le tša semoya tše di amanago le go hlokofalelwa mo di hlahlobja ka go šomiša post-foundationalism bjalo ka mokgwa wa Tiragatšo ya Thutabodumedi gammogo le mokgwakanegelo wa dinyakišišo le kalafo. Se se dirwa ka go kopanya mekgwa ye ka bokgabo bja go anega kanegelo ka tikologong ya Seafrika ye e swanago e nnoši. Ka go theeletša dikanegelo tša bana ba mahlalagading ba lesome bao ba lego ka fase ga tlhokomelo ya PEN, Mokgatlo wo e Sego wa Semmušo (NGO), dinyakišišo tše di ba fa sebaka sa go anega dikanegelo tša bona tša go hlokofalelwa tše di swanago di nnoši. Dikanegelo tše di ka bego di ile tša homotšwa ke leuba la go hlokofalelwa ka lebaka la mahu a mantši lefaseng ka bophara ka lebaka la bolwetši bja HIV le Aids. Di lebelela ka botlalo go hlokofala ga batho ba bantši mo go dirilego gore bana ba ba mahlalagading ba be le mathata le ka moo se se ba amilego e sego fela mmeleng, eupša maikutlong le meboyeng ya bona. Ka lebaka le, dinyakišišo tše di leka go bontšha ka moo bana ba ba mahlalagading ba lego gare ka tshepedišo ya – ka go šomiša go anega dikanegelo – go beakanya lefsa kanegelo ya maphelo a bona le maphelo a bao ba kgathalago ka bona ka moya wa mmakgonthe wa Botho (Ubuntu) go hwetša kholofelo ye mpsha ka pitšeng ya gauta ye e lego mafelelong a molalatladi ye go bolelwago ka yona ka se. / AFRIKAANS: Hierdie studie fokus op die verlies wat tieners ervaar wat wees gelaat is deur die MIV en Vigs pandemie wat besig is om die vasteland van Afrika te verlam. Hulle rousmart en die gepaardgaande psigies-spirituele aangeleenthede word ondersoek deur middel van die postfondamentele benadering tot praktiese teologie in samehang met die narratiewe benadering tot navorsing en terapie. Dit word gedoen deur die integrasie van hierdie benaderings met die vertelkuns binne die unieke Afrika konteks. Deur te luister na die stories van tien tieners onder die sorg van PEN, ‘n Nie- Regeringsorganisasie (NRO), gun hierdie navorsing hulle die geleentheid om hul eie unieke stories van smart te vertel. Stories wat andersins verlore sou gegaan het in die golf van verlies wat volg op die ontelbare getal sterftes wêreldwyd as gevolg van MIV en Vigs besetting. Daar word holisties gekyk na die veelvoudige verliese wat hierdie tieners beleef het en gevolglik hoe dit hulle nie net fisies nie, maar ook emosioneel en geestelik beïnvloed. Asook hoe hulle in staat is om – deur die gebruikmaking van stories – hul lewensstorie te hervertel asook die lewens van diegene naby aan hulle, in die ware gees van Ubuntu, om nuwe hoop in die spreekwoordelike pot goud aan die einde van die reënboog te vind. SEPEDI: Dinyakišišo tše di lebelela go hlokofalelwa ga bana ba mahlalagading bao ba tlogetšwego e le ditšhiwana le go ba kotsing ya mathata a HIV le Aids yeo e golofatšago khonthinente ya Afrika. Go hlokofalelwa le ditaba tša bona tša monagano le tša semoya tše di amanago le go hlokofalelwa mo di hlahlobja ka go šomiša post-foundationalism bjalo ka mokgwa wa Tiragatšo ya Thutabodumedi gammogo le mokgwakanegelo wa dinyakišišo le kalafo. Se se dirwa ka go kopanya mekgwa ye ka bokgabo bja go anega kanegelo ka tikologong ya Seafrika ye e swanago e nnoši. Ka go theeletša dikanegelo tša bana ba mahlalagading ba lesome bao ba lego ka fase ga tlhokomelo ya PEN, Mokgatlo wo e Sego wa Semmušo (NGO), dinyakišišo tše di ba fa sebaka sa go anega dikanegelo tša bona tša go hlokofalelwa tše di swanago di nnoši. Dikanegelo tše di ka bego di ile tša homotšwa ke leuba la go hlokofalelwa ka lebaka la mahu a mantši lefaseng ka bophara ka lebaka la bolwetši bja HIV le Aids. Di lebelela ka botlalo go hlokofala ga batho ba bantši mo go dirilego gore bana ba ba mahlalagading ba be le mathata le ka moo se se ba amilego e sego fela mmeleng, eupša maikutlong le meboyeng ya bona. Ka lebaka le, dinyakišišo tše di leka go bontšha ka moo bana ba ba mahlalagading ba lego gare ka tshepedišo ya – ka go šomiša go anega dikanegelo – go beakanya lefsa kanegelo ya maphelo a bona le maphelo a bao ba kgathalago ka bona ka moya wa mmakgonthe wa Botho (Ubuntu) go hwetša kholofelo ye mpsha ka pitšeng ya gauta ye e lego mafelelong a molalatladi ye go bolelwago ka yona ka se. / SEPEDI: Dinyakišišo tše di lebelela go hlokofalelwa ga bana ba mahlalagading bao ba tlogetšwego e le ditšhiwana le go ba kotsing ya mathata a HIV le Aids yeo e golofatšago khonthinente ya Afrika. Go hlokofalelwa le ditaba tša bona tša monagano le tša semoya tše di amanago le go hlokofalelwa mo di hlahlobja ka go šomiša post-foundationalism bjalo ka mokgwa wa Tiragatšo ya Thutabodumedi gammogo le mokgwakanegelo wa dinyakišišo le kalafo. Se se dirwa ka go kopanya mekgwa ye ka bokgabo bja go anega kanegelo ka tikologong ya Seafrika ye e swanago e nnoši. Ka go theeletša dikanegelo tša bana ba mahlalagading ba lesome bao ba lego ka fase ga tlhokomelo ya PEN, Mokgatlo wo e Sego wa Semmušo (NGO), dinyakišišo tše di ba fa sebaka sa go anega dikanegelo tša bona tša go hlokofalelwa tše di swanago di nnoši. Dikanegelo tše di ka bego di ile tša homotšwa ke leuba la go hlokofalelwa ka lebaka la mahu a mantši lefaseng ka bophara ka lebaka la bolwetši bja HIV le Aids. Di lebelela ka botlalo go hlokofala ga batho ba bantši mo go dirilego gore bana ba ba mahlalagading ba be le mathata le ka moo se se ba amilego e sego fela mmeleng, eupša maikutlong le meboyeng ya bona. Ka lebaka le, dinyakišišo tše di leka go bontšha ka moo bana ba ba mahlalagading ba lego gare ka tshepedišo ya – ka go šomiša go anega dikanegelo – go beakanya lefsa kanegelo ya maphelo a bona le maphelo a bao ba kgathalago ka bona ka moya wa mmakgonthe wa Botho (Ubuntu) go hwetša kholofelo ye mpsha ka pitšeng ya gauta ye e lego mafelelong a molalatladi ye go bolelwago ka yona ka se. / Thesis (PhD)--University of Pretoria, 2010. / Practical Theology / unrestricted

This diploma thesis is focused on the topic of religious education of youth in the Church of Brethren. Its main aim is to describe the process of religious education of youth according to the theoretical and practical sources of the Church of Brethren. The results were compared in the last part of the thesis to the educational concepts of other churches studied in the theoretical part. The theoretical part defines the terms related to religious education such as catechesis, pastoral care, evangelization, discipleship, religious pedagogy etc. It also includes the characteristics of the Church of Brethren and youth in the context of postmodern era. The last chapter deals with religious education of youth in church in general with regards to the personality of a youth pastor, educational goals and teaching methods. The practical part is designed as an analysis of three areas: Department of Youth of the Church of Brethren, other Christian organizations working with youth and an interview with the Leading pastor of the Council of the Church of Brethren who has been working with youth for many years. The results of each area are further reflected in the context of the studied literature. The results indicate that religious education of youth in the Church of Brethren is mostly focused on evangelization,...

Inspired by Valerie DeMarinis quantitative study Pastoral care, existential health, and existential epidemiology: a Swedish postmodern case study (2003), and Peter Strang and Susann Strang’s research Questions posed to hospital chaplains by palliative care patients (2002) the aim of this quantitative research was to continue to investigate the field of Existential health and pastoral care. With the background of previous research within the field of Psychology of Religion and Existential health, this study also wants to direct attention to a group especially affected by the Covid-19 Pandemic: the group of old adults, living at retirement homes in Sweden. A group who, bound by the restriction orders, got isolated from their social surroundings outside their homes. By investigating priests and deacons in the Church of Sweden's perception of their relations and conversations with older adults before, during, and after the implemented Covid-19 restrictions, this study tries to answer the following research questions: (1) How has the expression of existential health, according to priests and deacons who work with old adults living at elderly centers, has been affected during the pandemic? (2) In what way has the relationship between the Church of Sweden and retirement homes gotten affected during the pandemic? By using DeMarinis theory on levels of health and existential information, (DeMarinis 2003:2008) a suggestion of categorisation of themes in pastoral care was created. The original themes in this study were based on DeMarinis survey posed to church chaplains (DeMarinis, 2003) and got categorized into seven head categories: (a) Loneliness, (b) Psychological themes, (c,) Identity-themes, (d) Social themes, (e) Existential themes, (f) Religious- and Spiritual themes, and (g) Fysical themes. The head categories were later used in the analysis. The material was collected through a survey, posed to priests and deacons within the Church of Sweden. The survey was sent by email to 644 parishes all across the country, and answered anonymously by 355 priests and deacons. By dividing the survey into four parts: (1) demographic information about the respondents, followed by repeated questions to (2) the time before the restraining orders (3) the time during the restraining orders, and (3) the time after the release of the restraining orders, the results came out as following: through all the time-periods loneliness was the most common theme, followed by Psychological themes. Identity-themes, such as life story, work, ageing, decreased during the times of restriction orders. In the same period of time, existential and religious themes got more common, especially themes that can be seen as negatory, such as depression, fear of death, God’s absence, suicidal thoughts. Regarding the relational question between the Church of Sweden and retirement homes, the respondents indicated a change in frequencies of contact, and places of contact. Before the pandemic, the majority of the respondents often had contact with older adults living at the retirement homes, usually in relation to the parish activities at the centers. With the restrictions 80% (N=350) had contact less than once a month, compared to before, 57,8% (N=351) had contact more than 2-3 times a month. Contact by phone got more common, and the contact depended on either staff at the elderly-center, relatives to the elderly, or the respondent during the restraining orders.

Text in Afrikaans / Hierdie navorsing vorm deel van die kerk se roeping tot barmhartigheid en fokus op daardie aspek van die bediening wat gemoeid is met die welsyn van die tagtig plus ouer persoon in die besonder. ʼn Kwalitatiewe studie binne ‘n prakties-teologiese raamwerk is deur middel van in-diepte onderhoude onder die tagtig plus ouer persone, geestelike leiers en verpleegspersoneel betrokke by bejaardesorg, in Mosselbaai gedoen. Die bou van verhoudings, die voer van ‘n sinvolle en menswaardige bestaan, om verstaan te word en onvoorwaardelik aanvaar te word, het duidelik uit die resultate na vore gekom. Dié navorsing noop die gemeente om nuut te dink oor die verouderingsproses en hoe ‘n holistiese benadering tot bejaardesorg empatiese pastorale ondersteuning tot gevolg kan hê waar die afgetrede deur middel van bemagtigingsprogramme die nodige vaardighede ontvang om hulle verder instaat te stel om mekaar in ‘n omgeeverhouding te versorg. / This research forms part of the Church's call for compassion and focus on that aspect of the ministry that is concerned with the welfare of the eighty plus elderly in particular. A qualitative study within a practical theological framework through in-depth interviews among the eighty plus elderly, religious leaders and nursing staff involved in eldercare, were conducted in Mossel Bay. Building relationships, conducting a meaningful and dignified existence, to be understood and unconditionally accepted, clearly emerged from the results. This research compels the congregation to rethink the aging process and how a holistic approach to eldercare can result in empathic pastoral support where the retired through empowerment programs receive the necessary skills to develop their ability to care for each other. Key terms: / Philosophy, Practical and Systematic Theology / M.Th. (Pastorale Terapie)

Bibliography: leaves 441-459 / The shepherd metaphor is a prominent and significant one in the Old Testament. However, it has shifted from an agrarian context, of shepherd and sheep in the literal sense, to a socio-political context, of rulers and people in the political sense: a king is a shepherd to the people. A careful review of the given metaphor raises the question whether the metaphor should be the basis of the pastoral and leadership models that are derived from the image of the shepherd, and whether such models can be enriched by the analysis of the said metaphor as applied to the implementation of the shepherding responsibility described in the Old Testament. This research aims to examine various pastoral and leadership models and their use of the shepherd metaphor in the light of the significance of the said metaphor in the Old Testament. It utilises rhetorical criticism in consultation with metaphorical theory to examine the given metaphor used in the models of pastoral and leadership roles and their relationship with the shepherd metaphor in the New Testament. The objective is threefold: (1) exploring the use of the shepherd metaphor in the Old Testament; (2) examining the use of the shepherd metaphor in pastoral and leadership models, which could include pointing out that some of these models rely heavily on their understanding of New Testament uses of this metaphor; and (3) comparing the Old Testament and pastoral/leadership models’ uses of the shepherd metaphor and drawing conclusions based on this comparison. To achieve that end, the discussion also includes the ancient Near Eastern literature and deuterocanonical texts. The thesis shows that a careful analysis of the uses of the shepherd metaphor in the Old Testament could enrich the literature on Christian leadership as well as pastoral models that use this metaphor as their point of departure. / Old Testament and Ancient Near Eastern Studies / D. Phil. (Old Testament)

Working in a township is a challenging but also rewarding way of living. In this dissertation the researcher, in collaboration with the co-searchers, explore ways to mentor one another as they learn how to deal with trauma, either by experiencing trauma directly or witnessing secondary trauma. This leads to new ways of being 'in the moment', coping with trauma, forming a community of care and learning to be in an aware and empowered position. The responsibility of practical theology and the commitment to pastoral care are explored in the context of theology, and spesifically feminist theology, contributing to 'do hope' in Mamelodi. / Philosophy, Practical & Systematic Theology / M.Th. (Pastoral Therapy)

The marginalisation of palliative and pastoral care practices by conventional approaches to care for terminally ill patients, motivated the research curiosity. The significance of terminal patient's spirituality, their language practices and communities of concern are endorsed as being the major contributing factor to meaningful 'living' with terminal illness. Listening to stories has been the qualitative research practice, revealing meaning-making, quest stories. Feminist theology and post-modern ideas and discourses have assisted me, and the participants, in the deconstruction of power, patriarchy and dualism as the primary contributing factors to marginalisation of people due to illness, race, gender, poverty, culture and education. Pastoral care practices and feminist theology have guided us to emphasise the necessity to recognise the God of Grace as an important part to ensuring holistic patient care. Recognising the 'God-Self, respectful narrative and pastoral care practices paved the way to honour sacred spaces and voice stories of terminal illness. / Practical Theology / M.Th (Specialisation Pastoral Therapy)

South African schools provide an enormous challenge for transformation towards inclusive and caring communities of learners, facilitators and caregivers. This qualitative study conducted at a primary school used narrative pastoral therapy-as-research and participatory action research-as-therapy to develop inclusive and caring practices. Co-authoring conversations with learners and caregivers from a diverse cultural and religious traditions and collaborating with facilitators challenged me to develop pastoral care as political care. This paved a way for future transformation of a school as a multi-religious community of care and respect. I engaged with participants in finding alternative ways of dealing with loss due to death of loved ones or separartion from caregivers. Children with chronic illness challenged their experiences of rejection and marginalisation at school by writing and producing a play while those whose voices were silenced chose other ways to inform learners and facilitators about their illness. / Practical Theology / M. Th. (Practical Theology with specialisation in Pastoral Therapy)