This study‟s primary motivation is the domestic and gender based violence (DGBV) that takes place particularly in Christian families and homes. Besides personal encounter that brought awareness that DGBV is for real in Christian homes, it is also affirmed by the scholars and researchers on DGBV. The study has established from the existing literature that DGBV is indeed an indisputable actuality in Christian families that leaves women with psychological, physical and emotional scars that are hard to heal. Some women are even fatally wounded by DGBV incidents. This makes it imperative for the church to revisit its church teachings particularly about marital relationships. The Anglican Communion locally and globally has taken initiatives against this violence. For instance, the Anglican Church in Southern Africa (ACSA) has raised its concerns about this violence through the prophetic voices of its leadership and a number of initiatives in different Anglican dioceses. This demonstrates that ACSA is committed to the attempts of curbing the escalating DGBV. It is for this reason that the Premarital and Marriage Coaching Program (PMCP) is investigated for its relevance in addressing DGBV during its premarital and marriage counselling sessions. This is an Anglican document developed in 2012 in the context of DGBV that has become a pestilence in democratic South Africa which raises a need for its contextual relevance. It is thus vital that its marital teachings meant for “the happily ever after” metaphorically referred to as the bed of roses, premarital sessions should conscientise the couples that the roses have thorns too. The theoretical framework of this study has been coined from the body of knowledge of African Women Theologians and is called Feminist theory of triangulation. As a lens, this theory has helped this study to demonstrate that DGBV cannot be addressed with the exclusion of gender disparity issues which have cogently turned out to be the fundamental course of DGBV. The study has also clearly indicated that without cultural and biblical hermeneutics it would be impossible to address gender sensitive biblical texts and cultural norms, particularly those that elevate men‟s superiority over women in marriage. Regrettably, the PMCP has not attempted any of these hermeneutics, yet it uses some of the scriptures that are highly contested in their interpretation in the marriage context which renders it an accomplice to the repression of women in marriage. Hierarchists might find the PMCP user friendly because it maintains the status quo and does not challenge culture, religious beliefs and gender roles that are life denying to women. On the other hand Egalitarians, whose agenda is equality which was God‟s original purpose for human creation according to Gen. 1:26-27, might be relatively upset with the document. / Thesis (M.A.)-University of KwaZulu-Natal, Pietermaritzburg, 2013.

No abstract available. / Thesis (M.A)-University of Durban-Westville, 2005.

The focal point in this study is the pastoral counselling and care of the heavy-hearted or depressed teenager who struggles with fear. The basic-theoretical perspective (chapter 2) emphasises the importance of counselling of the teenager from a Biblical viewpoint to be a testimony of the greatness of God. The fear that the teenager suffers from, is also described as the enemy who poses a threat to the inner being of the person. Therefore this type of threat can often lead to the total destruction of the inner being of a teenager. An intimate relationship with God enables a person to seek refuge in God from any problem he or she might experience. This relationship with God will guarantee the person of His full protection. It is of the utmost importance for an adolescent to seek wisdom and follow their parental guidelines. It is also important for young people to make the correct choices to enjoy the protection and guidance of God. They must also continually ponder over and treasure the guidance of their parents. The meta-theoretical perspective (chapters 3 and 4) focusses on the contribution and applicability of neighbouring sciences such as psychology, sociology and criminology. It was proven among other aspects that emotional hurt in different areas, was the reason for serious damage to the inner being of teenagers. In many cases the result was amongst others an identity crisis as well as a low self-esteem. At the end of this section temporary guidelines are suggested to aid the counselling of the depressed teenager who suffers from excessive fear. The section on empirical research (chapter 4) as a sub-section of the meta-theoretical research, introduced four case-studies regarding teenagers who had traumatic experiences and as a result suffered from multiple negative emotions. In all four cases it became evident that these emotions were eventually the result of a life without any joy or meaning. A very important factor regarding their negative self-image or self-perception seemed to be the absence of role-models. The further result repeatedly seemed to be a distorted relationship with God and fellow-men. In the section on practical-theoretical perspectives (chapter 5) an attempt is made to formulate an adapted practice theory through a hermeneutical interaction between basis-theoretical guidelines and meta-theoretical perspectives that can be applied to the guidance of the emotionally wounded teenager who is wrestling with fear. Included hereby is then a proposed model with some practical guidelines. / Thesis (MA (Pastoral Studies))--North-West University, Potchefstroom Campus, 2013.

The focal point in this study is the pastoral counselling and care of the heavy-hearted or depressed teenager who struggles with fear. The basic-theoretical perspective (chapter 2) emphasises the importance of counselling of the teenager from a Biblical viewpoint to be a testimony of the greatness of God. The fear that the teenager suffers from, is also described as the enemy who poses a threat to the inner being of the person. Therefore this type of threat can often lead to the total destruction of the inner being of a teenager. An intimate relationship with God enables a person to seek refuge in God from any problem he or she might experience. This relationship with God will guarantee the person of His full protection. It is of the utmost importance for an adolescent to seek wisdom and follow their parental guidelines. It is also important for young people to make the correct choices to enjoy the protection and guidance of God. They must also continually ponder over and treasure the guidance of their parents. The meta-theoretical perspective (chapters 3 and 4) focusses on the contribution and applicability of neighbouring sciences such as psychology, sociology and criminology. It was proven among other aspects that emotional hurt in different areas, was the reason for serious damage to the inner being of teenagers. In many cases the result was amongst others an identity crisis as well as a low self-esteem. At the end of this section temporary guidelines are suggested to aid the counselling of the depressed teenager who suffers from excessive fear. The section on empirical research (chapter 4) as a sub-section of the meta-theoretical research, introduced four case-studies regarding teenagers who had traumatic experiences and as a result suffered from multiple negative emotions. In all four cases it became evident that these emotions were eventually the result of a life without any joy or meaning. A very important factor regarding their negative self-image or self-perception seemed to be the absence of role-models. The further result repeatedly seemed to be a distorted relationship with God and fellow-men. In the section on practical-theoretical perspectives (chapter 5) an attempt is made to formulate an adapted practice theory through a hermeneutical interaction between basis-theoretical guidelines and meta-theoretical perspectives that can be applied to the guidance of the emotionally wounded teenager who is wrestling with fear. Included hereby is then a proposed model with some practical guidelines. / Thesis (MA (Pastoral Studies))--North-West University, Potchefstroom Campus, 2013.

This study deals with the pastoral counselling of elderly persons after the loss of a mature child by unnatural death. Such a traumatic event leaves a significant void in a person's life, who is already experiencing other losses, and is in the eve of their lives. With the death of a mature child, the natural order of life is turned around: the child who is supposed to live and financially and emotionally support the elderly, is no more, while they who's own passing away is imminent, are alive. Elderly parents in this position experience this situation as an existential conflict, because it is to them as if they are burying the future with their child. Because the death is one of a mature child, the elderly parent does not necessarily receive the appropriate recognition from society for the trauma they experience. To further complicate the issue is the fact that they are not usually the primary care receivers being guided along the path of mourning and acceptance - the focus, on the contrary, is usually upon the spouse and children of the deceased. In the section dealing with basis-theoretical research, it is evident that the exceptional empathy and sympathy of God for the parent who lost a child, is repeatedly stressed by Scripture. Because of Jesus Christ's victory on the cross and also His victory over death, there is the assurance of hope for eventual healing for the traumatized parent finding himself/herself in such a situation. From the section dealing with meta-theoretical research, it is evident that the death of a mature child is one of the most alarming and traumatic experiences any parent can go through. The process of mourning is however a natural reaction and differs from parent to parent, according to circumstances. Specific phases have been identified through which parents will go under these circumstances and it is therefore very important that both the pastoral counselor, as well as the parents, are aware of the pertinent aspects. In the section dealing with empirical research, use has been made of both qualitative and quantitative research methods. In the quantitative section, the results obtained from questionnaires handed to a significant number of elderly parents who have lost mature children, were processed. Thereafter, in the qualitative section of the research, in depth interviews were conducted with two sets of parents from the original group. It became evident that this process of discussion had a significant healing and therapeutic effect on parents dealing with the loss of a mature child. In the section dealing with the practice theoretical research, a model has been formulated by which pastoral counsellors and ministers can generally assist elderly parents after the death of a mature child. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

This study deals with the pastoral counselling of elderly persons after the loss of a mature child by unnatural death. Such a traumatic event leaves a significant void in a person's life, who is already experiencing other losses, and is in the eve of their lives. With the death of a mature child, the natural order of life is turned around: the child who is supposed to live and financially and emotionally support the elderly, is no more, while they who's own passing away is imminent, are alive. Elderly parents in this position experience this situation as an existential conflict, because it is to them as if they are burying the future with their child. Because the death is one of a mature child, the elderly parent does not necessarily receive the appropriate recognition from society for the trauma they experience. To further complicate the issue is the fact that they are not usually the primary care receivers being guided along the path of mourning and acceptance - the focus, on the contrary, is usually upon the spouse and children of the deceased. In the section dealing with basis-theoretical research, it is evident that the exceptional empathy and sympathy of God for the parent who lost a child, is repeatedly stressed by Scripture. Because of Jesus Christ's victory on the cross and also His victory over death, there is the assurance of hope for eventual healing for the traumatized parent finding himself/herself in such a situation. From the section dealing with meta-theoretical research, it is evident that the death of a mature child is one of the most alarming and traumatic experiences any parent can go through. The process of mourning is however a natural reaction and differs from parent to parent, according to circumstances. Specific phases have been identified through which parents will go under these circumstances and it is therefore very important that both the pastoral counselor, as well as the parents, are aware of the pertinent aspects. In the section dealing with empirical research, use has been made of both qualitative and quantitative research methods. In the quantitative section, the results obtained from questionnaires handed to a significant number of elderly parents who have lost mature children, were processed. Thereafter, in the qualitative section of the research, in depth interviews were conducted with two sets of parents from the original group. It became evident that this process of discussion had a significant healing and therapeutic effect on parents dealing with the loss of a mature child. In the section dealing with the practice theoretical research, a model has been formulated by which pastoral counsellors and ministers can generally assist elderly parents after the death of a mature child. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2009.

This research was done from a Postfoundational practical Theological position and I made use of the narrative approach as my methodology. The focus of this research was to come to a better understanding of what the perspectives are of the pastoral counsellor and pastoral counselling in the South Korean context. This was done by listening to the narratives of four academics that was either teaching and/or practicing pastoral counselling in South Korea. These four professors became my co-researchers in this journey of discovering. These narratives were looked at by making use of the Social Constructionist point of view. Therefore, because I was doing research about a culture, I gave an overview of the history, the culture etcetera. To come to a better understanding of the narratives of my co-researchers and what the perspectives are of the pastoral counsellor and pastoral counselling, I have made use of an interdisciplinary team of helpers. The narratives that were shared by my co-researchers were summarised as a “neutral co-researcher’s narrative” and was commented on by the interdisciplinary team. By coming to a better understanding concerning the pastoral counsellor and pastoral counselling in South Korea, many of my pre-conceived biases were deconstructed. This in turn allowed me, with the help of my co-researchers and the interdisciplinary team, to make valuable contributions towards pastoral counselling and the pastoral counsellor in South Korea. / Thesis (PhD)--University of Pretoria, 2015. / Practical Theology / Unrestricted

Feminist critique has become a central feature in most academic disciplines and has contributed to the radical transformation of these disciplines. As a critical tool, located within the feminist movement, feminist critique has forged its own identity that is linked to a number of fundamental principles that have become its trademark. All these principles cluster around the central goal of feminism that is its commitment to the universal liberation of all women and the creation of a society free from all forms of oppression. Feminists differ in their analysis of the causes of women's oppression and the means to end such oppression. These differences however do not interfere with the central commitment of the movement. The universal feminist movement is also diverse and may in some cases appear as separate movements with no connection, but on closer examination these movements are all linked to the fundamental goal of feminism. Theology is one of the disciplines that has been transformed by feminist theologians. It boasts of scholars from every continent which bring in dynamism within theology. There is a proliferation of material from feminist scholars covering just about every aspect of Biblical studies, ethics and systematic theology. There is also a great diversity among feminist theologians which provides a critical edge to the discipline. Unfortunately, this tremendous growth in feminist theology has not translated itself into the practical fields of theology such as Pastoral Counselling, Christian Education, Pastoral Care, Homiletics etc. All these fields represent applied theology i.e. the areas where theological systems and doctrines are applied in real life situations. Ideally there should be constant interactions between these two divisions of theology i.e. the theoretical and practical studies in order to critically monitor the effects of theology in practical situations. Unfortunately, there seems to be a gap between them and this is evidenced by the lack of integration of feminist principles into these practical fields. Pastoral counselling is the focus of this dissertation and has as yet to benefit from the input of feminist theologians. Probably it is taken for granted that when theology changes so should its practice, that the transformation of theology automatically results in the transformation of its applied disciplines. This is an unrealistic expectation because these disciplines have developed into separate fields and to move from one field to another requires commitment and effort - it will not just happen! The lack of feminist input into Pastoral Counselling has been unfortunate because the knowledge base on which pastoral counselling is based on has remained unchallenged and worse still has failed to keep up with the changes that are taking place in society especially with regards to the changing roles of women. The result has been a gap between Pastoral Counselling and progressive sectors of society which are promoting the equality of women. This should not be the case because there are valuable resources from feminist theology that could equip pastoral counsellors with the knowledge required to deal with these issues. This is indeed unfortunate because not only is pastoral counselling out of step with feminist issues in society but has been found lacking in the development of appropriate counselling specifically geared to meet the needs of women especially the growing number who are victims of violence. Violence against women has become a world-wide "epidemic" which requires a response from the church. Since it is through pastoral counselling that victims of violence, encounter the "church", how the church responds to them through counselling is evidence of whether pastoral counselling is a liberative tool and an agent of social transformation. / Thesis (M.Th.)-University of Natal, Pietermaritzburg, 1999.

CPE is Western in origin, it can be transplanted and adapted to the Igbo soil and be fedb with the local nutrients. In the view of the researcher, this can bring about a new CPE model which is called the "Family/Community-Based CPE Model." The above mentioned model puts the family and community at the center of the CPE program. The CPE center will be located in a community-based setting that will enable the CPE students to visit different families and experience community life and to learn how the people respond to different events in their lives. The students can also visit ceremonies that give meaning to the people's lives such as marriage, naming, funerals and other events through which the people express their communal life. Inter-professional collaboration can take place between the CPE center and different professionals, as well as the local practitioners. All these experiences will form part of the verbatim reports and reflections during the program. The already existing actionreflection- action model of CPE will be remodeled to be theory-observation-action-reflection. It is this CPE model that the researcher proposes for the Igbo society. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2005.

This dissertation is concerned with the restoration of relevance of the Church ministry into the family system, in a given cultural area. The Igbo people of Nigeria are the principal foci for the research. They have experienced difficult times which this research considers to be the source for their emotional depression. One of the greatest problems which a family can face is being in crisis. Under this condition, it is completely disorganized. Such a family cannot think constructively nor plan together as a family for ways ahead, unless they are assisted. The joy and happiness of family life is lost. This study considers emotional depression to be a crisis faced by a dysfunctional family. Despite the presence of many Churches in Igboland, more families are still facing crisis. This points to the idea that the Church is not yet responding well to the caring needs of her members. The researcher believes that if the Anglican Church in Igboland can adopt the concept of the death and resurrection of Jesus after three days, which she teaches, in her caring ministry her services to the families will be more relevant. To succeed in this, the socio-cultural background of the people must be put into consideration. The main discussion on the crisis faced by the Igbo families is in chapters four and five. Chapter two gives the social, political, religious and economic background responsible for the crisis of the Igbos within Nigeria. Chapter three deals with the family system, highlighting both the functional and dysfunctional family system. Chapter six looks into the meaning ofthe Church and pastoral care by the Church, while chapter seven considers ways and means of restoring hope to a depressed family. The researcher believes that a sincere giving of pastoral care and counselling within the Anglican Church in Igboland will bring about the healing, sustaining, reconciling and restoring of the already depressed families. This will mean resurrection of family life. There will be true reconciliation among individuals within a family and between the family and God. / Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.