Le sida représente un défi pour l’humanité, comme le montre l’engagement des gouvernements et des organisations internationales. La lutte contre le VIH/SIDA reste à la croisée des chemins, eu égard à ses enjeux spécifiques et aux différentes sphères d’intervention : Etat-Eglise-ONG/Associations. L'enquête sociologique menée au Togo, s'est révélée un outil indispensable de questionnement préalable et de source de réflexion. La présente étude explore certains facteurs mêlant des intérêts et des conflits entre les différents protagonistes. Qu’en est-il du malade lui-même ? Au delà des stratégies de prévention et de prise en charge, une alliance multiforme, thérapeutique, institutionnelle explore un nouveau chemin. L’auteur ouvre des pistes pour une plus grande efficacité du travail des acteurs concernés initiant des lieux de dialogue et une vraie réflexion sur les nœuds éthiques et théologiques de la lutte contre le sida. La prise en charge insuffisante des malades impose aux acteurs une vision holistique de la personne en lien avec ses besoins fondamentaux. / HIV/AIDS is still a serious challenge for humanity as evinced by the commitment of Governments and International Organizations. The fight against it conjures many actors, given the specific challenges it poses and the different spheres of intervention it requires. This study explores the ambivalent interweaving of interests and conflicts among the different protagonists. What about the sick in all these? The sociological study carried out in Togo proved to be an indispensable source of reflection on the subject. Beyond strategies of prevention and care, this study proposes forming multifaceted - therapeutic and institutional - alliances as a new way forward. For the highest level of efficiency on the part of actors, the author proposes: initiating centers of dialogue and undertaking a true reflection on the knotty ethical and theological issues in the fight against HIV/AIDS. Inadequacies in the present system of care warrants a new holistic vision of the human person in line with all fundamental human needs.

Comme le droit international et le droit de bon nombre de pays, le droit canonique n’ignore pas les personnes handicapées. Il garantit dans une certaine mesure leurs droits et devoirs concernant l’accès à la Parole de Dieu et la participation à la vie de l’Église. Cela se traduit, notamment, dans les normes concernant l’accès aux sacrements de l’initiation et de guérison. La pratique pastorale applique le droit et le nourrit. Elle s’appuie sur la Bible, notamment sur l’attitude du Christ. Elle puise aussi dans la réflexion théologique sur le handicap, qui se développe depuis quelques décennies, et collabore avec des mouvements et associations qui rassemblent des personnes handicapées et leurs proches. Des évêques de différents pays donnent parfois des orientations pastorales visant à favoriser toujours plus la place des personnes handicapées dans l’Église et la réalisation pleine et entière de leur vocation baptismale. Il en va de l’identité de l’Église. Au-delà de l’aspect purement juridique de non-discrimination, l’Église n’est réellement Corps du Christ que lorsque tout fidèle handicapé y tient véritablement un rôle à la mesure de ses capacités. / Along with international law and the law of many countries, canon law does not ignore people with disabilities. It guarantees a certain extent their rights and duties regarding access to the Word of God and participation in the life of the Church. This is reflected in particular in legal rules for access to the sacraments of initiation and healing. Pastoral practice applies the law and feeds it. It is based on the Bible, especially on the attitude of Christ. It also draws on theological reflection on disability, which develops in recent decades, and collaborates with movements and associations which bring together people with disabilities and their close relations. Bishops from different countries sometimes give pastoral guidelines to foster always more the participation of people with disabilities in the Church, and the full realization of their baptismal vocation. The identity of the Church is at stake. Beyond the purely legal aspect of non-discrimination, the Church is really the body of Christ only when every faithful with disability really holds a role commensurate with its capabilities.

Da tempo la storiografia insiste sull'importanza della catechesi come fattore di alfabetizzazione in età moderna: le scuole della dottrina cristiana, fondate e vivificate dopo il concilio di Trento, furono infatti per moltissimi bambini un'occasione privilegiata, spesso l'unica, per lambire i confini del mondo delle lettere. Anche se la società era ancora pervasa dall'oralità, i benefici del saper leggere divennero sempre più evidenti e incrementarono un bisogno di istruzione dal basso che nacque in modo sommesso, ma non tardò a crescere. Si trattava di una domanda composita e frammentata, spesso incerta, sicuramente mobile, che attinse a un'offerta altrettanto variegata. Nacquero, così, le prime scuole dei rudimenti, di norma affidate agli ecclesiastici, i quali insegnavano gratis et amore Dei, anche se la vera svolta si compì quando la sensibilità comune maturò al punto da formalizzare l'insegnamento, trovando i mezzi per stipendiare i maestri e istituire scuole stabili, pubbliche e gratuite. La ricerca analizza le scuole di dottrina e quelle dell'alfabeto nella diocesi di Brescia, spaziando tra due cesure particolarmente significative: dalla frattura religiosa dell'Europa con il conseguente concilio di Trento a ricucire le lacerazioni e promuovere un nuovo cristianesimo allo spartiacque degli sconvolgimenti rivoluzionari di fine Settecento, che determinarono il crollo delle secolari strutture dell'ancien régime. / The importance of catechism as a factor that helped literacy in the modern age has been underlined by historiography for a long time: the schools of Christian doctrine, founded and revitalized after the Council of Trent, represented actually a privileged occasion, often the only one, for many children to approach the world of letters. Although society was still pervaded with orality, the advantages of literacy became more and more evident and fuelled a need of education from the lower classes that started quietly but that soon increased. It was a composite and fragmentary demand, often uncertain, definitely mobile that met a similarly varied offer. This was how the first schools of rudiments originated. They were usually entrusted to clergymen who taught gratis et amore Dei, although the real turning point came about when the common sensibility reached such a level that teaching was formalized: means were found to pay the teachers and to establish permanent, public and free schools. This research work analyses the schools of doctrine and the schools of rudiments in the diocese of Brescia, covering the time span between two especially incisive milestones: from one side the religious split in Europe, with the subsequent Council of Trent trying to heal the wounds and promote a new Christianity; to the other side the revolutionary upheavals at the end of the eighteenth century, that caused the age-long structures of the ancien régime to break down.

La tesi affronta il tema dell'assistenza spirituale nelle strutture sanitarie, con particolare riferimento al servizio in favore dei ricoverati di fede cattolica. Analizza anzitutto la pastorale della salute nell'ordinamento canonico, rivolgendo una specifica attenzione agli insegnamenti di Giovanni Paolo II ed alle recenti indicazioni della Conferenza episcopale italiana. Segue uno studio delle disposizioni statali, unilaterali e pattizie, che disciplinano lo svolgimento di questo servizio nelle strutture sanitarie italiane, sottolineando come queste previsioni trovino un rilevante completamento a livello regionale. La tesi è infine completata da una sezione dedicata all'assistenza spirituale in favore dei degenti di altre confessioni, che mette in luce le previsioni statali unilaterali e pattizie su questo tema e la legislazione regionale vigente. / The thesis deals with the spiritual assistance in medical facilities, focusing in particular on the service in favour of catholic patients. First of all it analyses the pastoral health care in the canonical system, with particular attention to Giovanni Paolo II's teachings, and the late norms from the Italian Episcopal Conference. Then it examines the state unilateral and pactional provisions regulating this service in the Italian medical facilities, underlining how these previsions find a relevant completion on regional scale. In the end there is a section speaking of spiritual assistance for patients of other creeds, emphasizing the state, unilateral and pactional previsions on this subject and the regional legislation in force.

Ce mémoire s'inscrit dans la méthode de praxéologie pastorale. Il analyse en qua-tre temps la mise en œuvre d'une exposition picturale qui oppose une figure alié-nante (conventionnelle et doucereuse) de Jésus à une vision trash (c'est à dire sub-versive et provocante) qui se veut plus fidèle à l'évangile. Le premier temps (ob-servation), qui présente le premier projet d'exposition ainsi que ses sources d'inspi-ration (personnelle, culturelle et artistique), amène à cerner deux problématique : la question de la vérité et l'orientation subversive (trash) du Jésus des évangiles. Le deuxième temps (interprétation) creuse tout d'abord la question de la vérité avec Hans Georg Gadamer, ce qui pousse à dépasser l'affirmation violente de la vérité du premier projet d'exposition pour le réorienter dans une perspective de questionnement. Par ailleurs, un modèle de dynamique trash permet de fonder la figure subversive et provocante de Jésus dans une relecture des évangiles, d’où un troisième temps (intervention) : l’amendement du premier projet d'exposition. En guise de conclusion, le quatrième temps (prospective) exporte des pointes de ré-flexion au-delà de l'interprétation concrète, à savoir au plan des questions de l'art et du public, du deuil de la vérité, de la dynamique trash et de la foi. / This dissertation is in line with what we call praxéologie pastorale. It analyses, in four cycles, the implementation of an exhibition which opposes an alienating fig-ure of Jesus (smooth and conventional) to a trash vision of him (in other words subversive and provocative), if we are to be faithful to the Bible's inscriptions. The first cycle (observation), which presents the first exhibition project as well as the inspiring sources (personal, cultural and artistic), brings us to surround two prob-lematics: the question of the truthfulness and the subversive orientation (trash) of the Bible's image of Jesus. The second cycle (interpretation) questions the truth with Hans Georg Gadamer, which brings us to surpass the violent affirmation of the truth of the first exposition project to reorient it into that of a questioning per-spective. Furthermore, an example of the trash dynamic allows us to base the sub-versive and provocative figure of Jesus by rereading the Bible; hence the third cycle (intervention): the amendment of the first exhibition project. In conclusion, the fourth cycle (prospective) pushes the reflection beyond the concrete interpreta-tion, namely, in regard to the arts and the public, the grief of the truth, the trash dynamic and the faith.

The central theoretical statement of this study proposes that practical wisdom as an executive virtue within positive psychology may be applied in a pastoral-theological paradigm. One of the main virtues in positive psychology, namely wisdom, is investigated and defined in this study. The article format has been used in this thesis, ultimately consisting of five articles. In Article 1 the scriptural perspectives found on practical wisdom in the Old Testament are discussed. From the information contained in the article, it is deduced that Old Testament wisdom should and can possibly be used to connect the reader with the teachings in a realistic way so that the person is enabled to apply the principles of Old Testament wisdom literature to everyday circumstance. Article 2 deals with the wisdom principles found in the Sermon on the Mount. It can be said that wisdom teachings found in the Sermon on the Mount could possibly be used to enable the reader to achieve personal happiness in everyday life. It is further concluded that the principle of the transforming initiative could possibly be used in a valid psychotherapeutic process by the Christian psychologist with Christian clients. In Article 3 the meta-theoretical fields of philosophy, psychology, and specifically positive psychology, are investigated in terms of wisdom principles. The study focuses on how practical wisdom can be used as an executive virtue within the context of a Christian psychotherapeutic process. The conclusions from this chapter are used to direct the empirical research on the executive function of wisdom. Wisdom is an essential part of the psychotherapeutic process and can be used to enable the client to achieve personal happiness in everyday life. Article 4 deals with the empirical research where practical wisdom as executive virtue in the psychotherapeutic process was used to drive a process of personal growth and exploration for the clients in this study. It is stated further that wisdom is not the primary aim of the therapeutic intervention, but a tool to assist the therapist and the client in a more effective, outcomes-based, measurable result of personal growth. In Article 5 a pastoral-theological model for the executive virtue of practical wisdom in positive psychology is formulated. This model could possibly be applied to a therapeutic context, providing the client has the ability to comprehend the concepts and that the spiritual dimensions fit into his religious frame of reference. / Thesis (Ph.D. (Pastoral Studies))--North-West University, Potchefstroom Campus, 2011.

This study deals with pastoral guidance for persons who, due to unresolved trauma, are often emotionally and spiritually wounded and consequently exhibit internalised lies. Some important questions relating to this theme put on the table here include the following: * What is the origin of an internalised lie? * What effect do these lies have on the life of the wounded person? * What is truth and how can it be discerned? * How can the wounded person be guided and protected in the renewal of his/her thinking? The basic–theoretical research shows that being emotionally wounded and the accompanying internalisation of lies usually take place during childhood. This is the period when the child does not have the verbal, emotional or spiritual competence to interpret correctly or assimilate trauma and the accompanying injury. Further it transpires that the emotionally wounded person is engaged in a daily struggle with Satan and that the struggle mainly lodges in his heart and thoughts, and is based on lies. From this section it is also clear that only truth can overcome the onslaught of Satan's misrepresentation and that the truth can only be reached in a relationship with Jesus Christ. The wounded person has the choice of whom to follow, Satan or Jesus. It is therefore essential for such a person to take up the daily responsibility for the renewal and control of his mind. For this the Lord provides special weapons with which the struggle for renewal of one?s thoughts can successfully be approached. Meta–theoretical research has shown that optimal brain functioning is of cardinal importance in the renewal of the mind since behaviour, personality, cognitive ability, emotions as well as thoughts all originate in the brain. The brain is the most complex organ in the human body and the way it functions affects a person?s choices, vision and personality as well as success or failure in life. In the case of a person manifesting broken relationships or compulsive behaviour patterns, it must first be ascertained whether the brain functions correctly before labelling the person with some or other abnormality. The study shows that the brain does have the ability to recover with the help of diet and exercise as well as attitude of mind. The empirical study involved six collaborators who had been exposed to inter–generative trauma and consequently had exhibited internalised lies. Information relevant to trauma, medical background, head injuries and the family of origin was collected and after being processed, was presented in a genogram. The structure and style of every family as well as the role of the particular respondent in every family was represented schematically and explained to the respondent. From the practical–theoretical section it clearly emerged that emotional and spiritual healing can only take place by means of God's Word and his truth. In this respect it is essential that the injured person should take daily responsibility regarding the renewal of his mind. After all, transformation is a process demanding patience and practice as well as faith in Christ and it is clear that there are no shortcuts to healing. To reach the necessary goals in this process an integrated holistic approach is necessary where the different neighbouring sciences are involved. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.

The central theoretical statement of this study proposes that practical wisdom as an executive virtue within positive psychology may be applied in a pastoral-theological paradigm. One of the main virtues in positive psychology, namely wisdom, is investigated and defined in this study. The article format has been used in this thesis, ultimately consisting of five articles. In Article 1 the scriptural perspectives found on practical wisdom in the Old Testament are discussed. From the information contained in the article, it is deduced that Old Testament wisdom should and can possibly be used to connect the reader with the teachings in a realistic way so that the person is enabled to apply the principles of Old Testament wisdom literature to everyday circumstance. Article 2 deals with the wisdom principles found in the Sermon on the Mount. It can be said that wisdom teachings found in the Sermon on the Mount could possibly be used to enable the reader to achieve personal happiness in everyday life. It is further concluded that the principle of the transforming initiative could possibly be used in a valid psychotherapeutic process by the Christian psychologist with Christian clients. In Article 3 the meta-theoretical fields of philosophy, psychology, and specifically positive psychology, are investigated in terms of wisdom principles. The study focuses on how practical wisdom can be used as an executive virtue within the context of a Christian psychotherapeutic process. The conclusions from this chapter are used to direct the empirical research on the executive function of wisdom. Wisdom is an essential part of the psychotherapeutic process and can be used to enable the client to achieve personal happiness in everyday life. Article 4 deals with the empirical research where practical wisdom as executive virtue in the psychotherapeutic process was used to drive a process of personal growth and exploration for the clients in this study. It is stated further that wisdom is not the primary aim of the therapeutic intervention, but a tool to assist the therapist and the client in a more effective, outcomes-based, measurable result of personal growth. In Article 5 a pastoral-theological model for the executive virtue of practical wisdom in positive psychology is formulated. This model could possibly be applied to a therapeutic context, providing the client has the ability to comprehend the concepts and that the spiritual dimensions fit into his religious frame of reference. / Thesis (Ph.D. (Pastoral Studies))--North-West University, Potchefstroom Campus, 2011.

This study deals with pastoral guidance for persons who, due to unresolved trauma, are often emotionally and spiritually wounded and consequently exhibit internalised lies. Some important questions relating to this theme put on the table here include the following: * What is the origin of an internalised lie? * What effect do these lies have on the life of the wounded person? * What is truth and how can it be discerned? * How can the wounded person be guided and protected in the renewal of his/her thinking? The basic–theoretical research shows that being emotionally wounded and the accompanying internalisation of lies usually take place during childhood. This is the period when the child does not have the verbal, emotional or spiritual competence to interpret correctly or assimilate trauma and the accompanying injury. Further it transpires that the emotionally wounded person is engaged in a daily struggle with Satan and that the struggle mainly lodges in his heart and thoughts, and is based on lies. From this section it is also clear that only truth can overcome the onslaught of Satan's misrepresentation and that the truth can only be reached in a relationship with Jesus Christ. The wounded person has the choice of whom to follow, Satan or Jesus. It is therefore essential for such a person to take up the daily responsibility for the renewal and control of his mind. For this the Lord provides special weapons with which the struggle for renewal of one?s thoughts can successfully be approached. Meta–theoretical research has shown that optimal brain functioning is of cardinal importance in the renewal of the mind since behaviour, personality, cognitive ability, emotions as well as thoughts all originate in the brain. The brain is the most complex organ in the human body and the way it functions affects a person?s choices, vision and personality as well as success or failure in life. In the case of a person manifesting broken relationships or compulsive behaviour patterns, it must first be ascertained whether the brain functions correctly before labelling the person with some or other abnormality. The study shows that the brain does have the ability to recover with the help of diet and exercise as well as attitude of mind. The empirical study involved six collaborators who had been exposed to inter–generative trauma and consequently had exhibited internalised lies. Information relevant to trauma, medical background, head injuries and the family of origin was collected and after being processed, was presented in a genogram. The structure and style of every family as well as the role of the particular respondent in every family was represented schematically and explained to the respondent. From the practical–theoretical section it clearly emerged that emotional and spiritual healing can only take place by means of God's Word and his truth. In this respect it is essential that the injured person should take daily responsibility regarding the renewal of his mind. After all, transformation is a process demanding patience and practice as well as faith in Christ and it is clear that there are no shortcuts to healing. To reach the necessary goals in this process an integrated holistic approach is necessary where the different neighbouring sciences are involved. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2011.

Text in Afrikaans / Weens die veeleisende aard van sorggewing aan VIGS-weeskinders, bevind die sorggewers hulle dikwels in 'n posisie waar hulle self sorg en ondersteuning nodig het. Die vraag het begin ontstaan op watter manier hierdie sorggewers ondersteun kan word. Dit het duidelik geword dat die kerk vanuit hul sosiale verantwoordelikheid sorg en ondersteuning aan die sorggewers kan bied. Sorggewers van een instansie wat aan die navorsingsreis deelgeneem het, het inderdaad nie genoeg sorg en ondersteuning van die kerk ontvang nie. Hierdie gebrek aan ondersteuning het 'n direkte invloed op die sorggewers se hantering van sorggewingseise. Sorggewers van die ander twee deelnemende instansies ontvang genoeg ondersteuning van lidmate, en dit maak 'n groot verskil aan hoe sorggewingspanning beleef word. In hierdie studie is daar krities gekyk na wyses waarop die kerk betrokke is en verder kan betrokke raak by die sorggewers van VIGSweeskinders. / Philosophy, Practical and Systematic Theology / M.Th. (Praktiese Teologie)