This study introduces a self concept that can serve as practice theory for pastoral counselling. The practical theological model of Zerfass is used to develop a basis, meta and practice theory. The basis theoretical perspectives indicate that the self may be viewed as the culmination of al the dimensions of perception of man. Three dimensions of the self may be distinguished, after the analogy of man as creation of God. -lmago Dei as structure/condition before God - man as the image of God - this emphasizes man's worth as creation of God. -lmago Dei as relational concept - man as a relationship being -this is essentially about experiencing love (security) in relationship with God, fellow man and nature. -lmago Dei as functional concept - man as representative of God -this essentially deals with the position in which man is appointed as representative of God. As a result of the fall of man the image of God in man is scarred and he exists in a condition of: -Shame (as the opposite of worth); -Fear (as the opposite of love); and -Guilt (as the opposite of position). Through the process of regeneration God creates a new person and in so doing restores man's worth in Christ. Through reconciliation in Christ God restores the love (security) within relationships as He had in mind before the fall. God acquits the person in Christ Jesus and restores the saved person's position as representative of God. Although man possesses love (security) and position in Christ, a bipolar tension exist between: -Worth and shame; -Love (security) and fear; and -Position and guilt. According to the meta theoretical perspectives man is a social creature and his/her self comes to fulfilment (with)in relationships. Man finds himself in a certain environment and circumstances and as such is subject to external influences. Man's need for security must be heeded in order for the self to realize its full potential. A safe place for genuineness, respect, and empathy must be created to actualise the self. Seeing that children learn through imitation, it is the responsibility of adults to be admirable role models for children. These perspectives raise an appeal to the human intellect. Man's intellectual/cognitive dimension therefore plays an important role in man's self. Finally, guidelines for the design and application of a practice theory for the application of a self-concept for pastoral counselling are suggested. / Thesis (M.A. (Practical Theology))--North-West University, Potchefstroom Campus, 2006.

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Training and pastoral supervision in Christian ministry has been in existence prominently since the 1920s, when the development of pastoral education as a distinct discipline and function of ministry arose out of Clinical Pastoral Education. Clinical Pastoral Education (CPE) has as it focus the professional education for ministry. This brings students of theology, ordained clergy, qualified laypersons and members of religious orders into supervised encounter with "living human documents" in order to develop their pastoral identity, interpersonal professional competence, and spirituality; including the skills of pastoral care and counselling, pastoral assessment, integration of theology and ministry, group leadership and pastoral theological reflection. The founders of Clinical Pastoral Education, Anton Boisen, William Keller and Richard Cabot, all from the East coast of the United States of America, adapted the methods of professional education in psychiatry, medicine and social work respectively. Some years later Seward Hiltner established a primary identity with theological education and ecumenical Christianity. A survey of literature from the 1960s shows a vitality and variety among CPE supervisors along with research and publications of theologians of note. These influential theologians are Don Browning, John Patton, Charles Gerkin and Steven Pattison to name a few. CPE originated in the USA and spread to Europe and Australia, but does not fit easily into the culture and methods of ministry training in South Africa. For CPE to be valid it must incorporate the cross-cultural customs and traditions in its context. The difficulties with CPE in South Africa centre on some components at the core of the process, and its paradoxical nature within the learning experience with regard to language, gender issues and questions of length and context. These and other specified difficulties open the discussion on the need for adaptation if CPE is to be successfully implemented in the South African context. Important as CPE is in pastoral ministerial training, it is recognised that it is not the only method of training and education in a cross-cultural context. This thesis explores and critiques the methods of CPE and argues that transplanting a process of education, albeit apparently successful, from overseas is not necessarily acceptable in a cross-cultural society. It is suggested that transformation along with a new model for the South African CPE process is necessary, taking into account the diversity of local African cultures. Existing theories, beliefs of CPE and current literature have been explored and applied to and tested in the South African situation. This thesis presents the results in the form of a design of a new model. / Thesis (Ph.D.)-University of Natal, Pietermaritzburg, 2001

Co-dependency is an addiction that has not yet been well-researched and established in South Africa. This concept indicates a person's predisposition to put the dependent family member's needs above that of himself and to do so to such an extent that his own preferences, dislikes, feelings and desires are disregarded or ignored. The co-dependent's opinion and self-image largely depend on the extent to which he is able to satisfy the other person, care for him or solve his problems. The aim of the study is to determine the relationship between the identity of the person and his co-dependency and to accompany the person pastorally toward the restoration of his identity. Research done in the auxiliary sciences indicates that identity-forming is a process that stretches over several years. When a person experiences that he belongs to others, is valuable and has potential, it is possible for that person to develop optimally and associate in a mature and responsible way with himself, his fellow-man and his environment. However, when these experiences are not internalised under the pressure that the dependent family member places on the co-dependent, a negative view of the self is integrated and the person is unable to bind meaningfully with God, himself, others and his environment. An "I" deprivation occurs and the person chooses to use co-dependent thinking and acting patterns to deploy himself meaningfully in societal regard. As a result of the co-dependent's intense need for security, love and acceptance, he drives himself to the outmost in an attempt to attain it. The person becomes caught in a downward spiral of dependency where he is always attempting to obtain control. An empirical survey with five (5) participants has indicated the co-dependent's interaction with his life space. It was found that these persons are inclined to internalise negative thinking and acting patterns under the pressure that is put on them. A basis-theoretical study of Scriptural perspectives has indicated that man was created in God's image, that this identity was distorted by man's sin, and that the person could by virtue of the propitiatory sacrifice of Jesus Christ through the Holy Ghost be guided towards restoration of his identity. Practice-theoretical guidelines for the pastoral guidance of the co-dependent were established based on the meta- and basis theory. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2008.

This thesis explores the political ecology of resource use and common property among pastoralists in the Porong region of Central Tibet.

Triggered by a chance pastoral encounter with a nurse who articulated a sense of the presence of God in the midst of existential darkness, this study seeks to explore two underlying questions: “In the context of health care, where is God in the “dark places” of human experience”? and “How is that experience discerned and communicated to others?” It will show how a greater understanding of these questions will add value to the provision of pastoral care in the health care environment by enabling a tailored intervention to be offered that will be to the benefit of the patient and their clinical and pastoral outcome. The research uses insights gained from academia, including theological and health care literature, to explore the former, and a musicological review to explore the latter. These are set alongside qualitative material in the form of case studies and taped interviews. Whilst this study suggests that credible belief in God is possible if God can be seen to be involved with, and supportive of, humanity in the midst of its suffering, it also shows that the way that experience is discerned and thus communicated to others, involves a process of listening and performing comparable with the act of music-making. As with its musical counterpart (incorporating elements of melody, rhythm, dynamics and timbre), this research maintains that the process of pastoral listening and performing is also multi-faceted, existing on a number of different levels. An awareness of these enables the pastoral encounter to begin to be rooted in a process of meaning-making analogous with wisdom emerging out of lament. This research further suggests that one way such wisdom can be discerned is in the way that the lament within the pastoral encounter is itself framed, using musical form as one way of holding in relationship the tradition of faith with pastoral praxis. In using specific examples of music-making as a guide to effective pastoral care, this study concludes with recommended pastoral interventions pertaining to the pastoral practice of healthcare chaplaincy, advocating that through reclaiming the spiritual space and reframing the pastoral encounter, it is still possible for chaplains to model the presence of God.

This study deals with the role of 'self’ within the context of the family, from a pastoral point of view. A number of questions arise within the topic, including: • What is meant by 'self from psychology's point of view? . • What is meant by 'self from a Biblical point of view? • What is the role of 'self within the context of the family? Psychology has wrestled with the concept of 'self since the days of the ancient Greek philosophers where 'self was deemed to be the core of personality. Psychology's current viewpoint is that it is difficult to define 'self as various fields of study within psychology ascribe various meanings to the word, and 'self is often interpreted from a behaviouristic point of view. The result is that a universally accepted definition of 'self is lacking, and 'self is often described within the parameters of a reflexive noun, i.e. 'self-image', 'self-worth' and 'self-concept'. Theology defines 'self as the soul of man that was given to him by God as a dichotomous part of his creation. Scripture refers to the soul as the person's 'heart', 'life', his 'mind' and 'himself, indicating that the soul of man is also his 'self. Scripture also indicates that the original sinless 'self’ enjoyed perfect harmony with God and creation and his spouse, Eve. Since the fall of man destroyed this situation and brought him in to a situation where the ever-present debilitating effect of sin ruled his life and relations, it is only the redemption offered in Christ that can amend this situation. The aim of this study was to utilize the guidelines posited by Zerfas, to investigate the meta- and basis-theoretical perspectives of 'self and to develop a practice-theory for pastoral theology. Research indicated that, as 'self refers to the soul and heart of man, and this is in turn has direct implications for his relationship with God and other family members, counselling people in regard to 'self also means a journey into the spiritual life of the counselee. Healing the wounded 'self is connected to the Biblical concept of sanctification, and similar strategies and methods can be employed. The conclusion of this research is that individuals who suffer from a dysfunctional 'self, or, interchangeably, dysfunctional relationships within the family can be assisted to overcome these problems and enjoy a restored relationship with God. / Thesis (M.A.)--North-West University, Potchefstroom Campus, 2004.

This study deals with the role that 'failure' plays in the lives of people, as seen from a pastoral-theological perspective. In this respect, a number of questions presented themselves, including; How the phenomenon known as 'failure' is viewed within the community of the secular sciences? How is the phenomenon known as 'failure' viewed from a Biblical point of view? Can 'failure' be reversed and turned into something beneficial? In the secular world, a 'failure' is seen as someone who does not live up to expectations, or to a person who continually make mistakes and who does not learn from the experience. There is scant room in the secular world for 'failure', and there is an enormous amount of pressure on individuals in society to be 'successful.' This peer pressure to conform to certain expectations carries with it a corresponding fear of 'failure', and therefore being rejected by society. Scripture would appear to view 'failure' in a more lenient light, but at the same time, carries a wider connotation to 'failure' than society does. The purpose of this study is to investigate what is meant by 'failure', both from a basis-theoretical and a meta-theoretical perspective, in accordance with Zerfass's model, in order to develop a counselling model, designed to assist counsellors in the counselling of people who suffer from the effects of 'failure'. The basis-theoretical part of this study found that Scripture does not recognise the phenomenon we call 'failure', apart from man missing God's mark, and sinning. The greatest, or worst form of 'failure' encountered in Scripture is indicative of the sinner not accepting the redemptive work of Christ, and being condemned to perish in eternal damnation. What is colloquially known as 'failure', Scripture treats as stepping stones to success and sanctification. The meta-theoretical part of this investigation brought up an interesting thought: that 'failure' was learned behaviour, a negative set of values that society impresses upon individuals to they must conform to. Where 'failure' is experienced, society teaches the person to cope with 'failure' by utilizing inherent strengths and negating weaknesses, rather than exploring the 'failure' in an endeavour to mine the salient values that are present. From an empirical research, using hermeneutic-phenomenological principles, a model was developed that is intended to assist the counsellor in reversing counselee 'failure' into success. The conclusion of this research is that while broader society may not have an answer to 'failure', pastoral-theology is perfectly positioned to assist with the counselling of people who deem themselves to be 'failures’. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2005.

This study introduces a self concept that can serve as practice theory for pastoral counselling. The practical theological model of Zerfass is used to develop a basis, meta and practice theory. The basis theoretical perspectives indicate that the self may be viewed as the culmination of al the dimensions of perception of man. Three dimensions of the self may be distinguished, after the analogy of man as creation of God. -lmago Dei as structure/condition before God - man as the image of God - this emphasizes man's worth as creation of God. -lmago Dei as relational concept - man as a relationship being -this is essentially about experiencing love (security) in relationship with God, fellow man and nature. -lmago Dei as functional concept - man as representative of God -this essentially deals with the position in which man is appointed as representative of God. As a result of the fall of man the image of God in man is scarred and he exists in a condition of: -Shame (as the opposite of worth); -Fear (as the opposite of love); and -Guilt (as the opposite of position). Through the process of regeneration God creates a new person and in so doing restores man's worth in Christ. Through reconciliation in Christ God restores the love (security) within relationships as He had in mind before the fall. God acquits the person in Christ Jesus and restores the saved person's position as representative of God. Although man possesses love (security) and position in Christ, a bipolar tension exist between: -Worth and shame; -Love (security) and fear; and -Position and guilt. According to the meta theoretical perspectives man is a social creature and his/her self comes to fulfilment (with)in relationships. Man finds himself in a certain environment and circumstances and as such is subject to external influences. Man's need for security must be heeded in order for the self to realize its full potential. A safe place for genuineness, respect, and empathy must be created to actualise the self. Seeing that children learn through imitation, it is the responsibility of adults to be admirable role models for children. These perspectives raise an appeal to the human intellect. Man's intellectual/cognitive dimension therefore plays an important role in man's self. Finally, guidelines for the design and application of a practice theory for the application of a self-concept for pastoral counselling are suggested. / Thesis (M.A. (Practical Theology))--North-West University, Potchefstroom Campus, 2006.

"Verslawingsparadigmas en die Implikasies vir Hulpverlening - 'n Pastorale Studie" is a doctoral dissertation which looks at different addiction paradigms and how each of these paradigms have implications for the type of care that will be given to people with addictions. The study was done in line with classical Reformed theology. Biblical perspectives were formulated as. a measuring tool for judging addiction paradigms and methods of caring for people with additions. A few texts on drunkenness in the Bible were researched exegetically and according to the revelation history. Literature study as well as a study of Scriptures were done on Biblical and non-Biblical addiction paradigms and methods of care. The information gathered in previous chapters, the literature study as well as the study of Scriptures were consolidated to develop a method of care to ensure that people with addictions and their loved ones are helped in a profound, Scripture-based way. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2009.