The Church was not the only progenitor and disseminator of ideas in medieval England, but it was the most pervasive. Relations between the ecclesiastical and lay realms are well documented at high social levels but become progressively obscure as one descends to the influence of the Church at large on society at large (and vice versa). The twelfth century was a time of great energy and renewal in the leadership and scholarship of the Church; comparable religious energy and renewal can be seen in late-medieval lay culture. The momentum was passed on in the thirteenth century, and pastoral care was the means of its transfer. The historical sources in this field tend to be either prescriptive, such as treatises on how to hear confessions, or descriptive, such as bishops’ registers. Prescription and description have generally been addressed separately. Likewise, the parish clergy and the friars are seldom studied together. These families of primary sources and secondary literature are brought together here to produce a more fully-rounded picture of pastoral care and church life. The Church was an inherently local institution, shaped by geography, personalities, social structures, and countless ad hoc solutions to local problems. Few studies of medieval English ecclesiastical history have fully accepted the considerable implications of this for pastoral care; close attention to local variation is a governing methodology of this thesis, which concludes with a series of local case studies of pastoral care in several dioceses, demonstrating not only the divergences between them but also the variations within them.

The pastoral visitation practice of Continuing Witness Training (CWT) is theoretically intended to cooperate with God to lead individuals to Christian conversion, but reconciles fewer individuals to God than anticipated. This empirical theological study of Praxis 1 analyzed the visited individuals' (1) perception of care-concern by the visitors, (2) post-visit positive mood, (3) satisfaction with the visit, (4) sense of God's presence in the visit, and (5) decision to pray to establish a relationship with Jesus Christ. in association with (a) the amount of the CWT presentation given, (b) the length of the visit, and (c) prior religious involvement. Greater amounts of the CWT presentation given resulted in greater satisfaction and greater conversion prayer. Longer pastoral visits resulted in greater satisfaction among females and males, in greater conversion prayer in females, and in higher post-visit positive mood in males. Lower prior religious involvement resulted in greater amounts of the CWT model presentation being given to females, and in greater conversion prayer in males. Although 60% of Individuals visited reported no or minimal religious involvement, the complete CWT presentation was given to only 19%, and a substantial portion of CWT was given to an additional 17%. Among this 36% of those visited who received the CWT presentation, 55% decided to pray to establish a personal relationship with Jesus Christ. This situational analysis identified four praxis problems: ( 1) inconsistent application of the CWT model with unchurched individuals, (2) dissatisfaction among 25% of individuals visited, (3) lack of sense of God's presence in the visit reported by 23% of individuals visited, and (4) 31% of those visited being outside the stated unchurched target population for CWT visits. These praxis problems and related findings in the descriplive theological research were addressed by formulating a revised practical theology upon which to base Praxis 2. This revised theology of evangelism incorporated a multi-modal model of pastoral role-fulfillment (inYolving ketygma, didache, and paraklesis) as an agogic situation of primary initiation of a person into the kingdom of God, by proposing multiple contacts within a pastoral theology of care and counseling. / Philosophy, Practical and Systematic Theology / Th. D. (Practical Theology)

As people have currently a longer life expectation than was previously experienced, it means that many could face a prolonged retirement period of 30 years or even longer. Life changes as an unavoidable element of life may create rather drastic challenges. The approach towards retirement may cause stress and uncertainty for some people, as well as the realisation that necessary changes need to occur. This study focuses on research regarding the life transition to retirement and the challenges each person faces during this phase of life. The purpose of this study was to investigate the experiences and perceptions that retired people had of their life in retirement, with the purpose of formulating guidelines for the development and implementation of a coaching model for retirement. For the purpose of this study, the following four tasks of practical theological interpretation, as explained by Osmer, were followed:  Descriptive-empirical task – “What is going on?”  Interpretative task – “Why is this happening?”  Normative task – “What ought to be happening?”  Pragmatic task – “How might we respond?” An empirical qualitative study was done with retired people by way of focus groups. What transpired was that the reality of a longer life expectancy, the continuation of an active lifestyle and the turbulent economic climate could all have an influence on the quality of retirement. The results from the empirical study suggested that it is essential to follow a holistic approach in the preparation, planning and adaptation process regarding retirement. From the interpretative task regarding life coaching, it transpired that coaching is one of the fastest growing disciplines with worldwide recognition. Life coaching is being used as a method to facilitate purpose-driven change on personal, spiritual and professional levels. From the interpretative task regarding retirement it was established that retirement is a concept that is undergoing vast changes, while various perceptions regarding retirement are being upheld. On account of the longer life expectancy that is currently observed, retirement is nowadays being perceived more as a transition from full-time employment to a lesser work-orientated existence. The normative task focused on the aspects of life coaching by showing examples of prominent leaders in the Bible and how their behaviour can possibly enrich and form the life of the life coach, and can be applied as an example to imitate. Although no logical concept for retirement is detailed in the Bible, the elderly are highly regarded and they can live with an unfailing, hopeful future expectation of eternal life and the second coming of Jesus Christ. The conclusion of the study is that, through good planning and preparation for the life phase of retirement, retirement coaching can be instrumental in a more positive attitude towards retirement and good emotional, intellectual, spiritual, physical, social and financial adjustment in retirement. With reference to the results of the descriptive-empirical task, the interpretative tasks and the normative task, practical-theoretical guidelines were formulated in the pragmatic task of a life coaching model with a view to retirement. / MA (Pastoral Studies), North-West University, Potchefstroom Campus, 2015

As people have currently a longer life expectation than was previously experienced, it means that many could face a prolonged retirement period of 30 years or even longer. Life changes as an unavoidable element of life may create rather drastic challenges. The approach towards retirement may cause stress and uncertainty for some people, as well as the realisation that necessary changes need to occur. This study focuses on research regarding the life transition to retirement and the challenges each person faces during this phase of life. The purpose of this study was to investigate the experiences and perceptions that retired people had of their life in retirement, with the purpose of formulating guidelines for the development and implementation of a coaching model for retirement. For the purpose of this study, the following four tasks of practical theological interpretation, as explained by Osmer, were followed:  Descriptive-empirical task – “What is going on?”  Interpretative task – “Why is this happening?”  Normative task – “What ought to be happening?”  Pragmatic task – “How might we respond?” An empirical qualitative study was done with retired people by way of focus groups. What transpired was that the reality of a longer life expectancy, the continuation of an active lifestyle and the turbulent economic climate could all have an influence on the quality of retirement. The results from the empirical study suggested that it is essential to follow a holistic approach in the preparation, planning and adaptation process regarding retirement. From the interpretative task regarding life coaching, it transpired that coaching is one of the fastest growing disciplines with worldwide recognition. Life coaching is being used as a method to facilitate purpose-driven change on personal, spiritual and professional levels. From the interpretative task regarding retirement it was established that retirement is a concept that is undergoing vast changes, while various perceptions regarding retirement are being upheld. On account of the longer life expectancy that is currently observed, retirement is nowadays being perceived more as a transition from full-time employment to a lesser work-orientated existence. The normative task focused on the aspects of life coaching by showing examples of prominent leaders in the Bible and how their behaviour can possibly enrich and form the life of the life coach, and can be applied as an example to imitate. Although no logical concept for retirement is detailed in the Bible, the elderly are highly regarded and they can live with an unfailing, hopeful future expectation of eternal life and the second coming of Jesus Christ. The conclusion of the study is that, through good planning and preparation for the life phase of retirement, retirement coaching can be instrumental in a more positive attitude towards retirement and good emotional, intellectual, spiritual, physical, social and financial adjustment in retirement. With reference to the results of the descriptive-empirical task, the interpretative tasks and the normative task, practical-theoretical guidelines were formulated in the pragmatic task of a life coaching model with a view to retirement. / MA (Pastoral Studies), North-West University, Potchefstroom Campus, 2015

Text in Afrikaans / Binne die tradisionele christelike westerse samelewing waarin ons leef is daar diskoerse en meta-narratiewe wat dikteer wat van ons as huweliksmaats verwag word. Ons is dikwels onbewus van hoe hierdie verwagtinge, rolle en eise wat aan ons gestel word, deur verskillende diskoerse en stories tot stand gekom het. Die spesifieke lewenstorie en omstandlghede van die indiwidu(e) word meestal in die proses geignoreer, byvoorbeeld die saamleef met 'n huweliksmaat wat "gediagnoseer" is as iemand met 'n "bipolêre gemoedsversteuring", bring noodwendig omstandighede mee wat vir die meeste mense onuithoudbaar mag wees. Hierdie studie vertel die storie van 'n persoon wie daarin kon slaag om ten spyte van hierdie "omstandighede", sy storie so te kon herskryf dat hy steeds met hierdie persoon suksesvol binne die huwelik kan saamleef. Die studie fokus op 'n persoon, wie se lewe op grond van die christelike narratief leef, se belewing van die saamleef met 'n persoon met 'n "bipolere gemoedsversteuring". Die algemene doel van die studie was om aan die deelnemer 'n geleentheid te skep om sy belewinge in die saamleef van 'n persoon met 'n "bipolêre gemoedsversteuring" te kon deel. 'n Spesifieke fokus is geplaas om die rol wat christelike spiritualiteit speel in die verwerking en hantering daarvan, te beskryf. Daar is ook aan die persoon geleentheid gegee om op grond van sy belewlnge en verstaan van christenskap, aanbevelings te maak aan die professlone!e gemeenskap, die geloofsgemeenskap en aan huweliksmaats wat met soortgelyke omstandighede meet saamleef. Die navorslng is vanuit 'n postmoderne diskoers-oogpunt aangepak en op 'n kwalitatiewe wyse uitgevoer by wyse van 'n gevallestudle. Die deelnemer se storie is deur middel van sosiale konstruksieteorie en 'n narratiewe terapeutiese benadering, gedekonstrueer. Dit was duidelik vanuit die studie dat die funksie wat mense se spirituele oortuiginge en hul belewing daarvan in hul lewens verrig, in berekening gebring moet word in die terapeutiese proses. Wanneer kliënte belangrike besluite moet neem, moet die invloed van geloofsoortuiginge in die besluitnemingsproses in berekening gebring word. / Practical Theology / M. Th. - (Pastoral Theology)

This dissertation investigates the validity of the hypothesis that biblical images [imagery] in the narrative model of preaching enhance relevance and recall possibilities of the sermon, filling the open spaces for the listener in a meaningful way. "Imagery" is researched in its application in various genres of the narrative sermon, e.g. the inductive, the narrative as such, metaphor, parable and transformational preaching. In the final analysis, the Midrash hermeneutical model as theoretical exposition and fresh proposition for homiletical possibilities for today was suggested and instruments proposed to aid in the preparaUon of Midrashic narrative sermons. / Philosophy, Practical & Systematic Theology / D.Th. (Practical theology)

Thesis (DTh)--Stellenbosch University, 2005 / ENGLISH ABSTRACT: The purpose of this research was to determine what the influence of the God-image of parishioners within the Korean Presbyterian Church is on their faith and ability to come to terms meaningfully with the crisis of suffering. With the view to making a pastoral diagnosis and the process of assessment, a pastoral hermeneutics was applied. The basic hypothesis implemented is that inappropriate God-images, exacerbated by the religious-cultural context of the Presbyterian Church in Korea, play an important role in the parishioners' inability to come to terms meaningfully with crises and suffering. In this respect, it was found that Shamanism, Confucianism, Taoism and Buddhism, amongst others, profile the dominant religious paradigm that functions among members. This cultural context gives rise to a concept of God that applies the theological presupposition of an almighty, fearful supreme being who controls and is in command of everything - even death. In this regard, the concepts of punishment and judgment play a decisive role. Within theodicy, God is viewed as the ultimate cause of evil. Thus, a merciless God (Ch 'unbeol) is the inevitable cause of suffering. The research found that, in Korea, theodicy relates to the monotheistic concept of a "supreme god" (HanunumIHananim), as well as the punitive component in the category of omnipotence (Ch 'unbeoIIChunneung). Because of a causal paradigm (scheme of cause and effect), manipulation is a strong factor in the Koreans' concept of faith and coping with suffering. This gives rise to a form of "pathology of faith": the manipulation of God with the view to material and health benefits. This hampers maturity in faith. In order to understand the theological concepts of judgment and power, we present the exegesis of relevant biblical texts with the view to the development of a theology of compassion. In this respect, we discuss the theological theories of four theologians, that is the existential concept of a theology of the cross (Luther); the ontological-trinitarian concept of a theology of the cross (Moltmann); the dialectic-emotional pain theology of Kitamori; and Louw's pastoralhermeneutic understanding of the cross within the framework of his promissio-therapy. This study suggests a paradigm shift away from a punitive judgmental paradigm to a sensitive compassionate paradigm. This implies a radical transformation from a hierarchical concept of power to power as a category of sympathy and identification that demonstrates God's compassion in suffering. / AFRIKAANSE OPSOMMING: Die doel van die navorsing was om vas te stel wat die invloed van lidmate binne die Koreaanse Presbiteriaanse Kerk se Godsvoorstelling is op hul geloof en vermoe om die krisis van Iyding sinvol te verwerk. Met die oog op die maak van 'n pastorale diagnose en die asseseringsproses, is van 'n pastorale hermeneutiek gebruik gemaak. Die basiese hipotese waarmee gewerk is, is dat ontoepaslike Godsvoorstellings, versterk deur die religieus - kulturele konteks van die Presbiteriaanse Kerk in Korea, 'n belangrike rol speel in die onverrnoe van lidmate om krisisse en lyding sinvol te verwerk. In die verband is gevind dat die dominante, religieuse paradigma wat by lidmate funksioneer, gevoed word deur, onder andere, Shamanisme, Konfusianisme, Taoisme en Boeddhisme. Hierdie kulturele konteks gee aanleiding tot 'n Godsverstaan wat werk met die teologiese vooronderstelling van 'n almagtige, vrees-inboesemende opperwese wat alles beheer en kontroleer - selfs die dood. In die verband speel die konsepte van straf en oordeel 'n deurslaggewende rol. Binne teodisee word God gesien as die uiteindelike oorsaak van die kwaad. Lyding is dan 'n noodwendige, kousale gevolg van 'n genadelose God (Ch 'unbeol). Die navorsing bevind dat teodisee in Korea verbind moet word met die monoteistiese verstaan van 'n "oppergod" iHanunum/Hananim), asook die strafkomponent in die almagskategorie (Ch'unbeol/Chunneungi. Vanwee 'n kousale paradigma (oorsaak-gevolg skema) is 'n manipulasie 'n sterk faktor in Koreane se geloofsverstaan en verwerking van lyding. Dit gee aanleiding tot 'n vorm van "geloofspatologie": die manipulering van God met die oog op materiele en gesondheidsvoordele. Die ontwikkeling van geloofsvolwassenheid word hierdeur gerem. Ten einde die teologiese konsepte van oordeel en mag te verstaan, word relevante Bybeltekste eksegeties aan die orde gestel met die oog op die ontwikkeling van 'n teologie van medelye. In die verband word vier teoloe se teologiese teoriee krities bespreek, te wete die eksistensiele verstaan van 'n kruisteologie (Luther); die ontologies -trinitariese verstaan van 'n kruisteologie (Moltmann); die dialekties -emosionele pynteologie van Kitamori; en Louw se pastoraalhermeneutiese verstaan van die kruis binne die raamwerk van sy promissioterapie. Die studie stel voor 'n paradigmaskuif weg van 'n verdoemende oordeelsparadigma na 'n sensitiewe paradigma van medelye. Die implikasie is 'n radikale transformasie vanaf 'n hierargiese verstaan van mag na mag as 'n simpatieke, identifikasie-kategorie wat God se medelye in lyding demonstreer.

Thesis (MPhil (Old and New Testament))--University of Stellenbosch, 2005. / This paper attempts an exploration and description of a hermeneutic of learned helplessness. Drawing on insights from both psychology and theology, it problematises the interaction that an individual believer can develop with the Bible and living a life of faith. Attempts to account for this situation involve biblical interpretation, the church and the pastoral care context. The body of the paper consists of four chapters, describing the four pillars supporting a hermeneutic of learned helplessness. The first chapter highlights certain of the difficulties that develop when the authority of the Bible is abused. The second chapter looks at the vocation of the pastor, and notes how lack of accountability and limited self-awareness can result in inadequate and harmful biblical interpretation. The third chapter highlights the negative effects of the neglect of emotion on individual faith and interaction with the biblical text, referring specifically to women. Finally, the fourth chapter identifies the tendency to regard morality as expressed primarily through behaviour, and to use the Bible as a book of rules. The combination of these four factors generates an environment in which a hermeneutic of learned helplessness can quickly develop in a Christian believer. This paper is an attempt to more clearly define my observations following work in the context of pastoral care and counselling. It is hoped that by clarifying the nature of the problem, this will prove to be the first step toward finding possible solutions.

Thesis (MTh)--Stellenbosch University, 2000 / ENGLISH ABSTRACT: This proposal focuses on the quest for appropriate God-images which can be used to represent God in a given pastoral situation within an African context. It identifies the challenge that confronts the African people as they try to find what can be accepted within the African culture to express their experience of God. The study argues that pastoral care and cross-cultural communication are faced with a twofold problem: the problem of accommodation (continuity) and rejection (discontinuity). It has been observed that the problem of accommodation and rejection is an integral feature of a theological problem of continuity and discontinuity in cross-cultural communication. The problem of accommodation and rejection has been described in this study as: the challenge African people confront in trying to express their experience of God in a given pastoral situation, while at the same time being aware of what is not acceptable and appropriate to the content of the Christian faith. The basic working assumption undertaken by this research, states that appropriate God-images are those which represent God and create an experience of meaning and significance in any kind of circumstance faced by His people. We will presuppose further that appropriate God-images are those which are not going to conflict with a theological interpretation of the Godhuman encounter in a given pastoral care situation. In order to clarify these basic assumptions, the study has undertaken to work with a Hermeneutical model. A hermeneutical model will help us to identify the underlying factors of an African cosmology and anthropology which, according to this study, influences the way African people formulate their God-images. It will be argued further that unless we understand what influences the way African people formulate God-images, we will not comprehend the depth of the problem of accommodation and rejection in an African context. The research proposal wishes to emphasize that the African quest for appropriate God-images is a pastoral problem. Pastoral ministry has a challenge of providing a pastoral diagnosis of God-images which people can identify with. Pastoral ministry should make use of metaphors and symbols common to African people in order to facilitate their quest for appropriate Godimages. / AFRIKAANSE OPSOMMING: Hierdie voorlegging fokus op die soeke na gepaste voorstellings van God wat gebruik kan word in In gegewe pasorale situasie binne In Afrika-konteks met die oog op die effektiewe kommunikasie van die evangelie en die vorming van lidmate se geloofsvolwassenheid. Die kemvraagstuk is die probleem van inkulturasie met in agneming van die invloed van In Afrika-spiritualiteit en kosmologie op Godsvoorstellinge. Die studie voer aan dat pastorale sorg en interkulturele kommunikasie voor In tweeledige probleem te staan kom: die probleem van akkommodasie (kontinuiteit) en verwerping (diskontinuiteit). Daar is vasgestel dat die probleem van akkommodasie en verwerping In wesenlike kenmerk is van die teologiese vraagstuk van kontinuiteit en diskontinuiteit. Die probleem van akkommodasie en verwerping is in hierdie studie beskryf as: die uitdaging waarvoor die mense van Afrika te staan kom wanneer hulle probeer uitdrukking gee aan hul belewing van God in In gegewe pastorale situasie, terwyl hulle tegelyk ook bewus is van wat, volgens die inhoud van die Christelike geloof, nie aanvaarbaar en gepas is nie. Die grondliggende hipotese waaruit hierdie navorsmg voortvloei is dat gepaste voorstellings van God die is wat God op so In wyse weergee dat dit sin verskaf aan mense se daaglikse belewing en ervaring. In Verdere veronderstelling is dat gepaste voorstellings van God die is wat nie bots met In teologiese interpretasie van die ontmoeting tussen God en mens binne In konkrete situasie wat kultureel geprofileer is nie. Om hierdie grondliggende aanname te beredeneer, is daar in hierdie studie besluit om met In Hermeneutiese model te werk. Die veronderstelling is dat In hermeneutiese model ons kan help om die onderliggende faktore van In Afrika-kosmologie en antropologie te identifiseer wat In invloed het op daardie Godsvoorstellinge wat iets reflekteer van die eiesoortigheid van In Afrika-spiritualiteit. In Dergelike pastorale hermeneutiek is nodig met die oog op lydingspastoraat binne In Afrikakonteks. Die navorsingsvoorstel wil beklemtoon dat die Afrika-soeke na gepaste voorstellings van God In pastorale probleem is. Vandaar die noodsaak om met die oog op In pastorale diagnose in pastorale. terapie, aandag te gee aan kriteria wat die vraagstuk van inkulturasie in die pastorale bediening kan aanspreek. Die navorsing voorsien om op hierdie wyse uitdrukking te gee aan die vraagstuk van metaforiese teologie binne In Afrikakonteks.

Thesis (PhD)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Africa is a continent ravaged by challenges of poverty, scourge of disease and many conflicts, some of which are motivated by religious fanaticism. Indeed, it is a continent in dire need of spiritual, economic and social transformation. In the midst of these challenges, however, faith healing practices have flourished among African communities. Healing is a broad concept, which covers a whole range of social, psychological, cultural and spiritual issues and dimensions in response to unwanted threatening conditions that disturb a harmonious and peaceful existence. The concept of healing is firmly rooted in the soil and soul of Africa. To a certain extent, the popularity of healing practices in many parts of Africa is a result of an African epistemology that accepts healing as a cultural reality. The poor majority are mostly exposed to harsh socio-economic and hazardous health conditions. Thus, many poor people are drawn to healing practices for the following three reasons: Firstly, faith healers promise to heal people of all kinds of illnesses and epidemics through fervent prayers. Faith healers are powerful and charismatic personalities that command a great following as a result of their charisma. Secondly, because African culture is spirit-centred and has a high regard for spiritual powers and forces, Africans are amused by supernatural and are therefore drawn to healing phenomena, as it speaks to their reality and reference framework. Thirdly, faith healing practice is a cost free, alternative intervention strategy for managing illness, especially to the poor masses, who do not have access to specialized medical care. The close relationship between psychosomatic diseases and “African illnesses” is also explored. This is quite evident when considering the types of illnesses faith healers claim people are being healed from during healing practices, for example HIV and AIDS, hypertension, ulcers, bad luck, infertility, witchcraft, and so forth. African illnesses are believed to be unexplainable and untreatable by Western medicine. It is believed to be caused by witchcraft, sorcery and evil, and has similar manifestations as psychosomatic diseases. In the context of a vibrant and growing faith healing practice, there is a need to investigate the spiritual and emotional impact of faith healing on healing seekers, especially when the desired healing doesn‟t materialise. The research field has highlighted the emotional and spiritual challenges caused by illness, as well as the lack of supporting systems to sustain people grappling with illness. The realisation is that healing, as a broad concept, needs a multifaceted approach for effective response. The lack of indigenisation of healing practices with African (Namibian) cultural symbols and cultural milieu was highlighted. Therefore, an effective and culturally relevant pastoral care system should take special cognisance of it and thus, the envisaged pastoral approach of hope and compassion build around it. / AFRIKAANSE OPSOMMING: Afrika is ‟n kontinent wat geteister word deur armoede, dodelike siektes en konflikte, waarvan sekere gedryf word deur godsdienstige fanatisme. Dit is inderdaad ‟n kontinent wat behoefte het aan geestelike, ekonomiese en sosiale transformsie. Nietemin, ten spyte van hierdie uitdagings, het die gewildheid van geloofsgenesings praktyke in Afrika gemeenskappe toegeneem. Genesing is ‟n breë konsep met „n verskeidenheid van sosiale, sielkundige, kulturele en geestelike aspekte en dimensies, wat reageer op ongunstige toestande of moeilike situaties wat heelsame en harmonieuse leefwyse teenwerk. Genesings praktyke is inderdaad „n integrale deel van mense in Afrika se kulturele bestaan. Die konsep van genesing is dus gegrond in die siel en sand van Afrika. Tot ‟n sekere mate is die gewildheid van genesingspraktyke in baie dele van Afrika toe te skryf aan Afrika epistemologie, wat genesing as deel van die kulturele realitiet aanvaar. Die arm massas is meestal blootgestel aan haglike sosiale en ekonomiese toestande. Dus word baie arm mense na genesingsbedieninge gelok vanweë die onderstaande drie basise redes: Eerstens, as gevolg van die beloftes wat geloofsgeners maak dat hulle mense van enige siekte en kwaal kan genees deur vurige gebede. Geloofsgeners het kragtige en charismatise persoonlikhede waarmee hulle invloed uitoefen en baie volgelinge werf weens hul charisma. Tweedens, vanweë die Afrika kultuur wat geesgesentreed is en hoë agting vir geestelike magte en geestelike werkings het; mense van Afrika word amuseer deur bonatuurlike werkings, omdat dit tot hulle kulturele en verwysingsraamwerk spreek. Derdens, geloofsgenesing is ‟n koste vrye, alternatiewe helings-strategie om siektes te beheer, veral vir armes wat nie bronne het om gespesialiseerde gesondheidsdienste te gebruik nie. Die noue werking tussen psigosomatiese siektes en “Afrika siektes” speel ook ‟n rol. Dit is veral duidelik in die tipe siektes wat geloofsgeners beweeer dat mense van genees word na geloofsgebede, byvoorbeeld MIV en VIGS, hypertensie, maagsere, vloeke, onvrugbaarheid, toordery, ensovoorts. Daar word geglo dat Afrika siektes onverklaarbaar en onbehandelbaar deur Westerse dokters is. Die geloof is dat sulke siektes deur toordery en bose geeste veroorsaak word, en soortgelykke manifestasies as psigosomatiese siektes het. In die konteks van „n groeiende geloofsgenesings bediening, is daar ‟n regverdiging om ondersoek in te stel op die geestelike en emosionele impak van geloofsgenesing op siek mense; spesifiek in gevalle waar genesing nie onmiddelik met gebed geskied nie. Die ondersoek het aan die lig gebring dat siek mense emosioneel en geestelik sukkel in hulle stryd teen siektes. Dit is ook uitgewys dat daar ‟n gebrek is aan ondersteunende strukture vir mense wat met siekte sukkel. Daar is tot die besef gekom dat genesing as ‟n breë konsep „n veelvoudige benadering benodig vir effektiewe terapeutiese respons. Gebrek en onvermoë van geloofsgenesings praktyke om inkulturering met Afrika (Namibiese) kultuur simbole en kulturele fassette te doen was ook uitgewys. Dus, ‟n effektiewe en kultureel relevante pastorale sisteem moet kennis daarvan neem en dit integreer by die voorgestelde pastorale benadering van hoop en meegevoel.