Within the Dutch society there is, in recent years, an influence from postmodernism notable. This influence of a post modern way of life has also become more and more apparent within the churches who count themselves as being part of the ‘Reformed family group of churches’ (Dutch: De Gereformeerde Gezindte). In some respects this worldview influences the way of practising the faith, or so called: spirituality. What the consequences are of these changes in spirituality, form the subject of this research. For this research a qualitative approach was chosen to study literature of post-modern origin to arrive at the research viewpoint. What are the demands from postmodernism to come to a valid form of spirituality? With this research viewpoint the work of two influential Dutch theologians, F. G. Immink and R. R. Ganzevoort is evaluated. The outcome of this comparison is connected with a personal definition of pastoral counselling formulated from a salvation-historical understanding of the bible. Immink takes his viewpoint from the philosophical idea of External Realism. God is knowable and it is possible to have and maintain a relationship with the Divine. For Immink the most important choices are: a) attention to the relational character of faith, and b) the active influence of faith in daily living, authenticity. Gansevoort’s proposition is the social-scientific theory of Social-constructionism and his Practical Theology is based on a Narrative approach. He emphasises: a) a personal influence in shaping the way of believing, b) contextual determination of faith, and c) autonomy of the human being. The inference made from the choices found in the work of Immink and Ganzevoort and the personal definition of pastoral counselling produces ideas for a model for pastoral counselling. Important features here are: <ul> <li> attention to the concept of authenticity, in the way of understanding the Bible, as well as the way the contents of the faith are communicated during counselling</li> <li>the experience of fellowship and communion, together with attention focussed on a personal approach and contribution, during pastoral counselling</li> <li>attention for pastoral workers regarding discipleship and being a spiritual guide</li></ul> Copyright 2006, University of Pretoria. All rights reserved. The copyright in this work vests in the University of Pretoria. No part of this work may be reproduced or transmitted in any form or by any means, without the prior written permission of the University of Pretoria. Please cite as follows: Blijleven, D 2006, Dubito ergo sum - onderzoek naar de invloed van postmodernisme op het pastoraat(Dutch), MA dissertation, University of Pretoria, Pretoria, viewed yymmdd < http://upetd.up.ac.za/thesis/available/etd-10302007-100555 / > / Dissertation (MA (Research in Practical Theology))--University of Pretoria, 2007. / Practical Theology / unrestricted

The introduction of abortion legalisation in South Africa during 1997 gave rise to the need for pre- and post-abortion counselling. Two dominant counselling groups came to the fore namely pro-choice and pro-life, reflecting the respective stances of society on abortion. In order to answer the following research questions: "What value-challenges do abortion counsellors experience, if any?" and "What ways have they found in negotiating these challenges?" A narrative conversation was used to come to an understanding of these research questions in practice. Research was undertaken with counsellors from both pro-life and pro-choice stances. The influence of capitalism, patriarchy and religion on role players confronted with making decisions on abortion was explored. Pro-choice counsellors negotiated their values in terms of forgiveness based on the unconditional forgiveness they would expect from God and pro-life counsellors in terms of God's forgiveness for the client, accepting her own responsibility for the consequences of the abortion. / Practical Theology / M. Th. (Pastoral Therapy)

This study evolved from an involvement with professional people in a rural and semi-rural environment thereby taking into account the role which the Employee Assistance Programmes (EAP) plays in their professional context of work. Two underlying factors motivate the study. Firstly, that professional needs and capacities of faith, belief and spirituality are not been catered for in the EAPs. Secondly, that an African-Christian wholesome sense making approach provides more satisfactory answers to the lack of faith, belief and spirituality in the EAPs than the modern versions of the classic dualist and tripartite anthropological schemes of soul and body or soul, spirit and body. Furthermore, a wholesome sense making approach supports and tackles people’s wellness and well-being levels more satisfactorily than the classic dualist and tripartite views. An outline of an EAP in which faith leaders and consultants and their programmes are integrated and which contributes to the enhancing of well-being levels and performance management of professional people is described. The main focus of the study revolves around wholesome foursome experiential patterns in which alternating emphases of faith experience are acted out in the sense of ‘I believe God, I believe myself, I believe my human neighbours and I believe the physical natural environment’. This four side pattern of faith experience functions as an important theoretical assumption in the study. A second theoretical assumption has to do with the foursome processual framework of God’s grand acts of creation, reconciliation (redemption= cross and resurrection of Jesus), renewal (ongoing renewal of everything) and consummation and fulfilment towards the end (aim and goal) in which we as people and the physical natural environment are intrinsically and continuously involved. A third theoretical assumption revolves around the foursome experiential professional performance pattern of ‘I perform for God, I perform for myself, I perform for my human neighbours and I perform for the physical natural environment’. The foursome experiential patterns are also set as evaluative pointer patterns around which the empirical investigative part is constructed. / Philosophy & Systematic Theology / D.Th. (Systematic Theology)

Text in Afrikaans with summaries in Afrikaans and English / A pastoral Gestalt therapeutic intervention model was developed, implemented and evaluated in the research to facilitate the therapeutic process from guilt and shame to forgiveness. Guilt and shame can be traumatic self-conscious experiences which has an impact on abused late adolescent's physical, psychological, social, emotional, moral and religious development. It can determine the adolescent's behavior, their views of themselves and their interpersonal relationships. Guilt and shame arouses feelings of helplessness, anger, blame, bitterness and the need for retaliation, while forgiveness can relieve these impulses effectively and be utilized as a source for a recovering experience. In designing the intervention model, the researcher studied adolescents' emotional experience, behaviour and management of guilt, shame and forgiveness from a pastoral base theory within the Gestalt therapeutic perspective. The formation of the paradigm is based on a multidisciplinary approach which takes place on the interface between pastoral counselling and Gestalt therapy without the unique content and character of pastoral care or the Gestalt therapy being lost. By utilizing the intervention model abused late adolescents are assisted with the necessary awareness to focus on what is on their foreground in order to reach self-regulation of their emotional experience. The intervention model was developed as a prototype intervention based on Enright's forgiveness process model and components of both the pastoral base theory and the Gestalt therapeutic process of the Schoeman working model. The research was performed by using a mixed qualitative-quantitative approach. The qualitative approach entails the use of applied intervention in intervention research while the quantitative approach consists of measuring the respondents' experiences of guilt, shame and forgiveness, using three standardized rating scales before and after intervention. The researcher applied the intervention research design in a multiple case study with five respondents and a single-system design was incorporated into the intervention research. The measurement of respondents' experiences of guilt, shame and forgiveness after intervention, determined whether the changes took effect, attributable to their participation in the intervention. Following the research findings the conclusion was made that the pastoral Gestalt therapeutic intervention model can be used effectively to guide abused late adolescents who experience guilt and shame, to forgiveness. / In die navorsing is 'n pastorale Gestaltterapeutiese intervensiemodel ontwikkel, geimplementeer en geevalueer om die terapeutiese proses van skuld en skaamte na vergifnis te fasiliteer. Skuld en skaamte kan traumatiese selfbewuste ervaringe wees wat mishandelde laat-adolessente se fisieke, psigiese, sosiale, emosionele, morele en religieuse ontwikkeling beinvloed. Dit kan bepalend vir die adolessente se gedrag wees, asook hul siening van hulself en hul interpersoonlike verhoudinge. Skuld en skaamte wek gevoelens van magteloosheid, woede, blaam, bitterheid en die behoefte na vergelding, terwyl vergifnis hierdie impulse kan verlig en effektief benut kan word as 'n bron van die herstelervaring. In die antwerp van die intervensiemodel het die navorser die adolessente se emosionele ervaring, gedrag en hantering van skuld, skaamte en vergifnis vanuit 'n pastorale basisteorie binne die Gestaltterapeutiese perspektief bestudeer. Die vorming van die paradigma is geskoei op 'n multidissiplinere benadering wat op die tussenvlak tussen pastoraat en Gestaltterapie plaasvind, sander om die eiesoortige inhoud en karakter van die pastoraat of die Gestaltterapie verlore te laat gaan. Deur benutting van die intervensiemodel is mishandelde laat-adolessente begelei om met die nodige bewustheid te fokus op dit wat op hul voorgrond is ten einde selfregulering van hul emosionele belewenis te bereik. Die intervensiemodel is ontwikkel as 'n prototipe intervensie deur Enright se vergifnis prosesmodel en komponente van sowel die pastorale basisteorie as die Gestaltterapeutiese proses van die Schoeman-werkmodel te gebruik. Die navorsing is vanuit die gemengde kwalitatiewe-kwantitatiewe benadering onderneem. Die kwalitatiewe benadering het die gebruik van toegepaste intervensie in 'n intervensienavorsingsmodel behels en die kwantitatiewe benadering die meting van die respondente se ervaring van skuld, skaamte en vergifnis, met behulp van drie gestandaardiseerde metingskale, voor en na intervensie. Die navorser het die intervensienavorsingontwerp in 'n meervoudige gevallestudie met vyf respondente toegepas en 'n enkelsisteemontwerp in die intervensienavorsing gei"nkorporeer. Die meting van die respondente se ervaring van skuld, skaamte en vergifnis na intervensie, het bepaal of die veranderinge wat ingetree het, toegeskryf kan word aan hul deelname aan die intervensieprogram. Na aanleiding van die navorsingsresultate is die gevolgtrekking gemaak dat die pastorale Gestaltterapeutiese intervensiemodel effektief gebruik kan word om mishandelde laat-adolessente wat skuld en skaamte ervaar, na vergifnis te begelei. / Social Work / D.Diac. (Play Therapy)

Text in Afrikaans / Adolessensie is die ontwikkelings- en oorgangsperiode tussen kindertyd en volwassenheid. Alhoewel adolessensie 'n bepaalde konflikkarakter het, kan dit nie kategories as 'n storm-en-drang probleemstadium tipeer word nie. Adolessensie is 'n positiewe stadium wat gekenmerk word deur groei en nuwe uitdagings. Adolessensie word gekenmerk deur ingrypende veranderinge met betrekking tot die terreine van die fisiologies-somatiese, kogni ti ewe, emosionele, identiteit, sosiale, morele en religieuse. 'n Multidimensionele perspektief is dus n vereiste met die oog op n verstaan en definiering van adolessensie. Om hierdie rede kan adolessensie vanuit 'n verskeidenheid van teoriee beskryf word. Hierdie biologiese, psigoanali tiese, psigososiale, antropologiese en ekologies-kontekstuele teoriee gee egter geen aandag aan 'n teologiese orientasie nie. Verder bied nie een van hierdie teoriee 'n perspektief wat die ontwikkelingsterreine tot 'n eenheid integreer nie. Die gevolg is dat daar nie 'n kernstruktuur is wat die verskillende ontwikkelingsveranderinge en ontwikkelingstake kan orden en 'n teologiese betekenis (semantiek) daaraan kan toeken nie. Binne die raamwerk van 'n prakties-teologiese orientasie word 'n Christelike spiritualiteit as teologiese perspektief op adolessensie beskou. Spiritualiteit is die mens se dinamiese respons op die transendente werklikheid. Vanuit 'n Bybelse antropologie word die mens beskou as 'n relasionele wese wat in die teenwoordigheid van God leef (die coram Deo beginsel). Die mens se totale lewe (ook die adolessent se ontwikkelingsveranderinge) word op God betrek. Spiritualiteit as semantiese struktuurkern funksioneer as geestelike lens wat 'n bepaalde fokus op die adolessent se ontwikkeling bied, en wat die verskillende ontwikkelingsprosesse tot 'n geiintegreerde geheel saamtrek. Deur spiritualiteit word adolessensie 'reframe' en as transendentteologiese roepingsterrein beskou. Die adolessent word geroep om die Skriftuurlik-evangeliese beginsels te internaliseer met betrekking tot eie ontwikkelingsprosesse. Die pastorale implikasie is dat die berader die proses waardeur 'n integrasie plaasvind tussen adolessente se spiri tualiteit en hul ontwikkelingsprosesse en probleemhantering, moet fasiliteer. Hierdie dinamika kan optimaal realiseer indien die berader binne die raamwerk van 'n relasie (as ontmoetingsgebeure) orienteer aan 'n epistemologie van deelname. In die beraadproses moet adolessente as verantwoordelike wesens beskou word wat betekenis aan eie ontwikkeling en probleme toeken. Verder moet pastorale beraad ook interdissipliner, ontwikkelingstoepaslik en ekosistemies gerig wees. / Adolescence is the developmental and tccansitional stage between childhood and adulthood. Although adolescence is marked by conflict, it should not be categorised as a problem period. It is a positive stage characterised by growth and challenging new processes. Adolescence is characterised by radical changes in the physiologicalsomatic, cognitive, emotional, identity, social, moral and religious spheres. A multidimensional perspective is therefore a prerequisite for understanding and defining adolescence. Adolescence can thus be described in terms of a wide range of theories. These biological, psychoanalytical, psychosocial, anthropological and ecological-contextual theories devote no attention to a theological orientation. None of the theories can offer an integrating and unifying perspective in regard to the developmental areas. The result is a lack of a centre of structure that has an ordering and theological meaning-qi ving (semantic) function with reference to the variety of developmental changes and tasks. Within the framework of a practical-theological orientation, a Christian spirituality is considered as theological perspective on adolescence. Spirituality is a person's dynamic response to the transcendent reality. A Biblical anthropology compels us to view human beings as relational beings who live in the presence of God (the coram Deo principle). Every aspect of a person's life (the adolescent's developmental changes included!) is implicated in this relationship with God. Spirituality as centre of semantic structure functions as a spiritual lens. It presents us with a particular focus on the development of the adolescent, and it integrates and unifies the developmental processes. By means of spirituality, adolescence is reframed and viewed as a transcendenttheological vocation. The adolescent is called to internalise the Biblicalevangelical principles with reference to his/her developmental processes. The pastoral implication is that the counsellor should facilitate the process through which adolescents integrate their spirituality with their development and management of problems. This dynamics can best be achieved within the framework of a relationship (personal encounter) in which the counsellor functions on the basis of an epistemology of participation. In the counselling process adolescents must be seen as responsible beings who can contribute meaning to their development and problems. Pastoral counselling should also be an interdisciplinary, developmentally appropriate and ecosystemic process. / Philosophy, Practical & Systematic Theology / D. Th. (Practical Theology)

The purpose of this study was to investigate recommendations regarding professional standards for training and registration in pastoral work. The aim is to obtain professional recognition for Pastoral Counsellors/Therapists by accreditation and recognition from a relevant professional council. The goal is also to formulate these standards in line with the processes of the South African Qualification Authority (SAQA). The following four forms of pastoral work were distinguished and discussed: Mutual care, Pastoral care, Pastoral counselling, and Pastoral therapy. The Accreditation Committee proposed the following sub-fields: Human and Social Studies (Field 07): Religious and ethical foundation of society (sub-field). Health Sciences and Social Services (Field 09): Promotive health and developmental services, Preventative health, Curative health, Rehabilitative services (sub-fields). Proposals was adopted for the following Pastoral Counselling/Therapy The purpose of this study was to investigate recommendations regarding professional standards for training and registration in pastoral work. The aim is to obtain professional recognition for Pastoral Counsellors/Therapists by accreditation and recognition from a relevant professional council. The goal is also to formulate these standards in line with the processes of the South African Qualification Authority (SAQA). The following four forms of pastoral work were distinguished and discussed: Mutual care, Pastoral care, Pastoral counselling, and Pastoral therapy. The Accreditation Committee proposed the following sub-fields: Human and Social Studies (Field 07): Religious and ethical foundation of society (sub-field). Health Sciences and Social Services (Field 09): Promotive health and developmental services, Preventative health, Curative health, Rehabilitative services (sub-fields). Proposals was adopted for the following Pastoral Counselling!Therapy qualifications: Certificate in Pastoral Counselling (Basic) Certificate in Pastoral Counselling (Post Basic), Certificate in Pastoral Counselling (Intermediate), Diploma and post graduate degrees in Pastoral Counselling (Advanced), Masters and Doctorate Degrees in Pastoral Counselling (Specialist). After narrow consultation the level descriptors were discussed and accepted. As all proposals this will still be open for changes. The following roles were described using the format of a Qualification based on Unit Standards. Unit Standards are linked to the proposed six "roles" which are seen as generic to all Pastoral Counselling practices: Maintain effective relational and communication competence, Apply and maintain professional work ethics, Plan and facilitate pastoral counselling process, Engage in an effective personal development process, Design and conduct course of treatment, Conduct research, The roles and applied competencies for the pastoral counselling/therapy specialised field were defined. These roles may be used to re-shape current qualifications, as well as to research and design new qualifications. They are intended as initial guidelines for providers. The following registered categories for pastoral counsellors/therapists were proposed by the accreditation committee and accepted by SAAP: Category 1: Basic level pastoral counsellor (NQF Level 2) Category 2: Post basic level pastoral counsellor (NQF level 3) Category 3: Intermediate level pastoral counsellor (NQF Level 4) Category 4: Advanced level pastoral therapist (NQF Level 5/6) Category 5: Specialist level pastoral therapist (NQF Level 7 /8) The following outcomes (unit standards) for Pastoral Counsellors/Therapists were identified: UNIT 1: Applying work ethics UNIT 2: Understanding pastoral counselling theory UNIT 3: Facilitating pastoral counselling skills UNIT 4: Conducting research UNIT 5: Developing self-knowledge Some of the recommendations were: It became necessary to have some form of regulation and/or even "control" to prevent the abuse of people who ostensibly suffer from mental illness. To establish professional standards for training in pastoral counselling and to obtain professional recognition for pastoral counsellors/therapists through accreditation and recognition from a relevant professional council. In doing this we should also come to an agreement on a proper set of work ethics. It was recommend that the level descriptors should be further elaborated through a careful analysis of the standards proposed, but that the process of moving from general to specific descriptors should be adopted in the absence of meaningful generic level descriptors. It was recommend that the proposed standards and qualifications should only be adopted once processes is established where an SGB has been established and registered with SAQA, and these standards and qualifications have been accepted by providers, professional Pastoral Counsellors/Therapists, professional associations, etc. / Philosophy, Practical & Systematic Theology / M. Th. (Practical Theology (Pastoral Therapy))

This dissertation brings into perspective the plight of AIDS widows in Kisumu. Often widowhood in general focuses on the older women, while AIDS has created a generation of young widows. A high percentage of these widows are immediately pushed into poverty by the death of husbands. AIDS widows' poverty and vulnerability to external shocks and stresses increases dramatically, while the delicate process of juggling competing needs and pressures becomes a far greater challenge. The range of forces against which widows in Kisumu must struggle is formidable: low self-esteem, complex family relationships, hostile or indifferent communities, systemic gender discrimination and harassment, property loss, unemployment or underemployment, lack of education and a daily grind that leaves widows with scant energy to contemplate the possibility of transforming and regaining their dignity/condition. For these reasons this dissertation contends that the church has an obligation to strategise a holistic intervention to care for these widows who are part of the church and society. This dissertation manifests an on going struggle and quest for adequate instruments to understand AIDS widows in the light of God's promise of the fullness of life to all. AIDS leads to severe social, psychological and financial consequences for the affected families, hence the challenging question how the widows can move from deprivation to begin self-reliant sustainable livelihood is addressed. Since widows' lives are complex and constantly changing, their livelihoods wholly depend on their identifying and building their own various strengths, assets and capabilities. In this way the dissertation suggests that the following areas should be secured overtime. Supportive relationships, networks and environments, that is relatives, the church and church organization, government and other agencies should pool and pull together with the widows. Long-term earning power and financial security is badly needed. That means that their property should be secured and their land be on their hands for continuous utilization, contrast to the current state where they are ejected and driven away of their homes. Up-to-date skills, knowledge, self-esteem, motivation, self-confidence and spiritual well being. In this area it is suggested that capacity building would play a major role in moulding their current and future life. Finally the church is challenged to cultivate an alternative theology to address the ever-growing problem of marginalization and violence against widows. That is to say all forms of prejudice, for example stereotyping, isolation and condemnation must be strongly rejected and urgent need for justice, reason and deep faith be employed. As a result the widows would be integrated and feel valued in the society and the church. / Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.

Paramedics are exposed to high levels of stress and trauma in their working environment. Research has its focus on the coping mechanisms and trauma incidents escalating into Posttraumatic Stress Disorder. This study examines the paramedics’ working environment in relation to the help available, and suggests a pastoral counselling method which may be utilized as an effective method of assisting in the coping process and prevention of PTSD. Emergency Medical Services as a helping profession is mainly concerned with the welfare of their patients. This study has its focus on helping the helper, with the main focus on assisting the paramedic to cope with his working environment. Implications of the research include kerugmatik counselling and narrative therapy, incorporated in a pastoral counselling method to assist the paramedic with the healing process. The main findings were that stress and coping of the paramedic in his working environment was a reality which was often overlooked, as these paramedics had their focus on caring for their patients. In most cases there is help available, but the paramedic is hesitant to seek it out. Paramedics are mostly self-reliant in their coping mechanisms as their understanding and relationship with God and with the church had been damaged. The researcher followed the four tasks of practical theology as theoretical framework, as explained by Osmer: Descriptive-empirical Task – Priestly listening Interpretive Task – Sagely wisdom Normative Task – Prophetic discernment Pragmatic Task – Servant Leadership / Thesis (MA (Pastoral Studies))--North-West University, Potchefstroom Campus, 2013.

Paramedics are exposed to high levels of stress and trauma in their working environment. Research has its focus on the coping mechanisms and trauma incidents escalating into Posttraumatic Stress Disorder. This study examines the paramedics’ working environment in relation to the help available, and suggests a pastoral counselling method which may be utilized as an effective method of assisting in the coping process and prevention of PTSD. Emergency Medical Services as a helping profession is mainly concerned with the welfare of their patients. This study has its focus on helping the helper, with the main focus on assisting the paramedic to cope with his working environment. Implications of the research include kerugmatik counselling and narrative therapy, incorporated in a pastoral counselling method to assist the paramedic with the healing process. The main findings were that stress and coping of the paramedic in his working environment was a reality which was often overlooked, as these paramedics had their focus on caring for their patients. In most cases there is help available, but the paramedic is hesitant to seek it out. Paramedics are mostly self-reliant in their coping mechanisms as their understanding and relationship with God and with the church had been damaged. The researcher followed the four tasks of practical theology as theoretical framework, as explained by Osmer: Descriptive-empirical Task – Priestly listening Interpretive Task – Sagely wisdom Normative Task – Prophetic discernment Pragmatic Task – Servant Leadership / Thesis (MA (Pastoral Studies))--North-West University, Potchefstroom Campus, 2013.

The introduction of abortion legalisation in South Africa during 1997 gave rise to the need for pre- and post-abortion counselling. Two dominant counselling groups came to the fore namely pro-choice and pro-life, reflecting the respective stances of society on abortion. In order to answer the following research questions: "What value-challenges do abortion counsellors experience, if any?" and "What ways have they found in negotiating these challenges?" A narrative conversation was used to come to an understanding of these research questions in practice. Research was undertaken with counsellors from both pro-life and pro-choice stances. The influence of capitalism, patriarchy and religion on role players confronted with making decisions on abortion was explored. Pro-choice counsellors negotiated their values in terms of forgiveness based on the unconditional forgiveness they would expect from God and pro-life counsellors in terms of God's forgiveness for the client, accepting her own responsibility for the consequences of the abortion. / Philosophy, Practical and Systematic Theology / M. Th. (Pastoral Therapy)