A diagnosis of cancer is shattering news. It is imbedded in negative social discourses like suffering and has far-reaching implications for those affected by it. Couples who have reached the unique life-stage of retirement, are affected in a specific way by a diagnosis of cancer. Not only are the so-called golden years in jeopardy, but also the positive opportunities associated with this lifestage. In view of the apparent lack of pastoral models to cope with this phenomenon, this study will seek a workable model by which the retired couple affected by cancer can be counselled. The narrative approach to therapy has attracted a great deal of attention in therapeutic circles during recent years. It will therefore be used within the framework of this research. It will, however, be used within the diaconiological epistemology and not within the context of its original epistemological roots. Linked to a qualitative approach, this study will be descriptive and exploratory in nature while conducting therapy with a retired couple affected by cancer. As qualitative research is a form of participatory research, it makes the description of the pastoral-therapeutic process possible. At the basis of this narrative pastoral activity lie Biblical principles as the diaconiological epistemology perceives the Bible as being normative for pastoral therapy. When the life-goals of man are viewed within the light of Scripture, the radical nature of cancer becomes apparent. Scripture also provides valuable insight as to what the goals of therapy should be within this study. As the diaconiological epistemology acknowledges and make use of metatheoretical insights, basic theoretical insights are drawn from disciplines such as psychology, sociology and systems theory. In this manner a clearer understanding of the retired couple is achieved. This study serves the community by giving a retired couple affected by cancer the opportunity to tell their problem-saturated story. With the narrative approach as strategy the pastoral process gives them a chance to tell their story in a reflective manner. In doing so, the negative discourses of cancer can be heard. However, it also offers them the opportunity to recall the times that they coped well with cancer and in doing so, reminds them that a full life is possible in spite of a serious illness. The sustenance of God and his Holy Word also becomes apparent and in this manner the transforming effect of pastoral therapy comes to the fore. This study also serves the reformed pastoral therapy as it utilises a contemporary pastoral approach within a diaconiological epistemology. It shows that the narrative approach is valuable as a model by which the retired couple affected by cancer can be counselled and helped to lead a meaningful life amidst an existential crisis.

Pope Benedict XVI issued a declaration on 10 July 2007 which had an immense impact in the press. According to this declaration, the Pope made it clear that there is only one true Church of Jesus Christ, namely, the Roman Catholic Church, and that all other churches are only Christian communities. These âcommunitiesâ are called âthe separated brethrenâ, and they are to be persuaded to return to the âone true Churchâ. The problem is the fact that many different denominations really do exist, and how will the Church become one? It will be shown in this study that Spirit Unity is the one greatly neglected aspect by the Church, although it should be the most important.

Generalized Anxiety Disorder and related disorders frequently occur in the community. While the behavioural sciences have done much research on this, a justifiable pastoral therapeutic approach to a therapy for the individual who suffers from it, is needed. While psycho- and pharmacotherapy cannot be ignored, pastoral therapy - which takes into consideration the religious aspects of the individualâs world - can make a contribution to the treatment of the disorder. In this study the correlation between the individualâs father image and her/his image of God, as well as its influence on the development of Generalized Anxiety Disorder is researched. Favourable dividends to address the disorder are found through narrative rewriting of the individualâs father and God concepts. In chapter 1 the subject area of practical theology is explored. Attention is given to epistemological matters and the selection of a paradigm, resulting in the selection of a deductive theological epistemology within the reformed theological paradigm. Furthermore a diaconiological approach to the subject area is chosen and a diaconiological integrating encounter model is submitted for research. The second chapter comprises a summary of the field of anxiety disorders in order to obtain a complete view of the etiological and symptomatological aspects thereof. This psychopathological frame of reference however does not imply a modernistic approach to therapy, but aims to simplify naming various forms of anxiety disorders. In chapter 3 the research continues with specific attention to Generalized Anxiety Disorder. That the disorder is long-term and that known forms of therapy have limited effect is meaningful for a pastoral therapeutic approach. As the correlation between the father and God image is a central theme in this study, the father metaphor is explored from a theological perspective in chapter 4. Naming God as Father is inherent to Scripture and is meaningful for the way the individual experiences God. In Chapter 5 feministic commentary on masculine language concerning God is considered, and although feminine or gender neutral terminology for God is not supported, cognizance is taken of important correctives for traditional phrases of speech concerning God. This awareness sensitizes the pastoral therapist to accuracy concerning content in the application of the father metaphor. The theological research is concluded in chapter 6 with considerations regarding the use of Scripture in pastoral therapy as well as the faith imperative that encourages the individual to trust despite of anxiety. In chapter 7 the coherence between father- and God images and the symptomatology of Generalized Anxiety Disorder is explored. A negative father image, which leads to a distortion of the individualâs image of God, results in existential insecurity, which causes a lack of security within the individual. This deprivation of security is identified as a causal factor for Generalized Anxiety disorder. The development of a therapeutic model is discussed and methodology justified in chapter 8. The selection of a deductive epistemology results in the diaconiological nature of the model while itâs integrating nature makes the use of insights from other disciplines, as well as their application in a narrative modus operandi. In chapter 9 the practical application of the diaconiological integrating encounter model is researched using a narrative process in the context of a qualitative single case study. The conclusion in chapter 10 shows that the research hypothesis namely that the father- and God images of an individual can be a causal factor in the development of generalized anxiety disorder, is justified and that the healing of these concepts can be facilitated through narrative therapy, thus presenting a contribution to the therapy of individuals with this disorder.

This research is concerned with the complex situation in which the youth of the Christ Church Lahore find themselves. One of the key problems is that the youth do not have a sound knowledge of the Bible, which makes them less effective in witnessing in a Muslim country like Pakistan. After a brief introduction of Pakistan and the province Punjab, the research examined the countryâs famous cites Lahore with reference to aspects such as the historical and modern Lahore, people and population, history and culture, language and education. The history of the Christ Church Lahore and its youth, as well as the history of the youth ministry laid a firm foundation for the study. It has been observed that the adolescents of the Christ Church have been neglected, and this causes serious problems in their spiritual growth. The youth do face challenges and issues. They are also trying to find their true identity in Christ. Recognizing the basic needs of the young people will make the church in general and the Christ Church Lahore in particular aware how to care for their teens and to value this ministry. Five functions of the youth ministry, namely worship, prayer, fellowship, discipleship and evangelism or mission are highlighted to bring the adolescents into a relationship with God. It was necessary to develop a contextual youth ministry model for the youth of the Christ Church while studying different models. The emphasis was on creating a model which was Biblically based and culturally appropriate. In this regard, the key factors / principles were pointed out. For the youth of the Christ Church to operate in an effective way, the following points were provided, namely the importance of the election and responsibilities of the youth leadership team, an intergenerational youth ministry concept and the value of a vision, goals and programmes. The research also shows that family support (parents) is important for the spiritual growth of teens. A lack of family support hinders them in attending youth meetings regularly and in being available for the work of the Lord. The researcherâs interviews with the youth group, the leading pastor and members of the congregation helped to examine the real situation of the youth with their challenges and issues. The study confirms that the youth of the Christ Church need proper attention. Besides help to face their challenges and obstacles, they need youth ministry training and a discipleship process to equip them for an effective and fruitful ministry. The research also reveals that equipped youth leaders are needed to mentor and lead the young people. Without a supportive team or leadership team, the youth of the Christ Church will not survive. Throughout the research, it is emphasized that the youth are not the church of tomorrow but indeed the church of today. We cannot ignore them in the church. The topics and subtopics in this study are obviously areas that need independent and extensive research. However, the researcher has incorporated them in order to draw the true picture and examine the issues that the youth are facing.

Public pastoral care to persons infected with and affected by HIV and/or AIDS in the Brown community of Oudtshoorn. Chapter 1 forms the base of the study in which the whole action plan is provided. The schematic exposition for the research journey expresses a reconnisance route for theory and practice. This journey takes place in the Brown community of Oudtshoorn. Public care as embodiment of interlinked social constructs is being managed by means of the ARV Clinicâs programme. Qualitative research in the form of Participatory Action Research takes into service the narratorsâ stories in a participatory way. The narrative study crystallises in the ABCDE formula (Action, Background, Development, Climax, Ending) that strengthens the circular movement between practice and theory. Practical Theology and Pastoral Theology facilitate a meeting between co-researchers and the narrative of Jesus. Chapter two forms part of the background in which epistemological and theological presuppositions are discussed. Social constructionist discourse, as perspective according to which the truth in a postmodern society is understood, interacts with Practical Theology. The paradigm shifts within Practical Theology form part of the background and contributes towards understanding the process of theory formation and praxis within a social context. The aspects that are handled are the confessional approach and the correlative and communicative approach with the emphasis on praxis in the contextual approach. The ecological foundation of Practical Theology, together with postfoundationalism and public theology, form an integral part of the understanding of reality. Practical Theology accepts the challenge, with methodical skill, to facilitate dialogue between the knowledge of spirituality and the world within which it is practiced. Chapter 3 discusses the development of Pastoral Theology and the care models for journeying together. The three base approaches under discussion are the eductive-relational approach, the kerugmatic approach, and the phenomenological approach. The researcherâs anthropology forms part of his epistemology. The dualism and the impact of this on anthropological perspectives are explained. This research is based on the narrative approach. Collecting data, journeying together, and mutual care is done by means of the narrative conversational method. The circular movement between practice and theory is being strengthened with the use of verbatim quotations and reflection on it. The literary study in Chapter 4 forms the climax and enhances the knowledge and information regarding HIV and/or AIDS. The social aspects of the epidemic and its impact on local communities are explained. Poverty is a factor that accelerates the spread of the disease. The role of the church in bringing pastoral care to the community, in co-operation with the ubuntu principle, is essential for pastoral care. The South African National Strategic Plan for 2007 to 2011 is expounded as part of the action steps to bring hop and make a difference. Chapter 5 relates the homecoming of the travellers and writing an alternative narrative. The relationship between pastor and partners is discussed by means of fragments from the expressed lives of co-travellers. The practical part of the research at the ARV Clinic in Oudtshoorn becomes public by creating an audience for it. The end is open to provide space for themes and questions that are able to enrich and develop the research further.

The new interest in spirituality forms the background to this research. In step with prominent scholars in the field of spirituality the following working definition for spirituality has been adopted: âSpirituality is an experience in the presence of the Creator and the dynamic transforms usâ. The spirituality of various religious traditions has been described. Black Hebrew Pentecostalism is one rich tradition that has been hidden from the view of scholars. This research is an attempt to address this issue. The research problem enquires whether there are unique features to this religious tradition and its corresponding spirituality. Two communities in New York (USA) have been selected for research purposes. Methodologically, literature and empirical research approaches have been employed. A specific contribution has been made to the discipline of spirituality by mapping a qualitative method for studying the spirituality of a religious tradition. In conversation with major scholars a unique set of constituent dimensions for spirituality has been identified; when used as questions during empirical research this could disclose the main feature of spirituality. In studying the two communities of Temple El Shaddai and Gideon Knights Freedom Church of Jesus Christ specific attention was given to the following issues: contextual background, distinctive spiritual features, normativity and authority, theological views, notions of transcendence, distinctive morality, the dynamics of the divine-human relationship and its impact on spirituality. To determine synthetically the profile of the spirituality of Black Hebrew Pentecostalism not only the research results of the two communities were compared, but two additional research strategies were employed: the study of related spiritualities (e.g. that of the Lemba communities, Pentecostalism, Traditional Africa and African-Americanism) and the use of various religious typologies. These help highlight the main and unique elements of Black Hebrew Pentecostal spirituality. The research has disclosed that this religious tradition has unique features that have resulted in a unique spirituality. Here are some of the main constituent elements: o Black Hebrew Pentecostalism integrated the perspectives of two religious traditions â Judaism and Christianity - to form a unique tradition of its own. The faith and concomitant spiritual practices are experienced as coherent. o A string focus on social identity accompanies this spirituality. Without social realities like racism this spirituality cannot be appreciated. o Identity markers like symbolism, ritual, theological conviction and ethical practice functions strongly to determine and maintain spiritual identity. o Normativity and authority which inevitably influence spirituality are located in both the leader of the community and the Bible. o Time-cycles function prominently especially concerning the honoring of the Sabbath and Old Testament Feasts. o Morality and strict moral codes are intimately intertwined with spiritual experiences. o The naming of the divine is exceptionally critical and is another outstanding characteristic of this spirituality. o Spiritual maturity can be defined in terms of power and this is related to the social identity of the tradition. o The spirituality integrates the life of followers and supports them to cope with existential challenges. This research has made contributions, not only to the general corpus of knowledge of this religious tradition, but also to the academic discipline of spirituality.

i. Since the Enlightenment scientific development has led to a world view that can be described in a mechanical way. In a modernistic world, processes in creation were described in a deterministic way, while causality moved Godâs involvement in creation to deism. The uncovering of the quantum world and the insight that creation also displays a contingent character in different areas, brought about a new cosmology and made the question about divine action more relevant. The problem was that science could not understand and declare happenings in creation, solely from a physical point of view. In the post-modern world, reformed theology professes God as acting in both a transcendental and immanent way. A new cosmology required a reformulation of the traditional doctrine of Providence and testimony concerning divine agency. Polkinghorne, as a prominent scientist/theologian suggests that a Trinitarian God is acting in the cosmos and that both science and religion co-operate in a complementary way to display Godâs divine action. This proposal could be promising for reformed theology. ii. The core question in this study is: can Polkinghorneâs understanding of how God acts in the world, contribute to the broadening of a traditional doctrine of Providence? To answer this question, there must be a clear understanding concerning the relationship between science and religion. iii. The question of how God acts and Polkinghorneâs eventual contribution is derived from these different models. The present debate necessitates a new relationship between science and religion, as traditional approaches failed to appreciate the unity in creation. iv. Polkinghorneâs proposal on how God acts, links with other more recent models, which focus on an inter-disciplinary approach. This approach benefits from the insight obtained from both the physical and human sciences. v. This broad review leads to Polkinghorneâs cosmological proposal. His epistemology is based on critical realism that utilizes the concept of dual- aspect monism in order to defend an anti-reductionistic perspective on reality. This metaphysical outlook enables him to revaluate the physical reality from a Trinitarian confession of eschatological hope. vi. Polkinghorne suggests a complementary relationship between science and religion, where both disciplines can function harmoniously. Theology as equal partner of science answers the meta questions that transcend scientific observation. vii. Polkinghorne professes a Trinitarian God that is personally involved in his creation, in such a way, that His temporal and kenotic nature comes to the fore. This transcendental/immanent act of Godâs self-revelation, culminates in the incarnation of Jesus Christ as the Resurrected. viii. Acts of God are recognizable in a Natural Theology that respects the relationship with science. God acts holistically within an open cosmos that has been intelligently designed and is anthropically balanced. The conveyance of divine knowledge takes place within complex systems, like the chaos theory, which is an interaction between chance and necessity. This is recognizable to man that developed self-consciousness through a process of evolution and implies a process of continuous unfolding, from and towards complexity. Man is working in cooperation with God, who sometimes works under exceptional circumstances in extraordinary ways, of which the resurrection of Christ is a testimony. ix. A reformed understanding of Providence is traditionally divided into three different areas of divine action, namely upholding, governance and co-operation. The Trinitarian God maintains and governs the whole cosmos which culminates in the incarnation and resurrection of Christ. That is the strength of this approach. The primary focus is soteriological. The shortcoming on the other hand, is a limited cosmological focus and an under- estimation of scientific insights. These are two elements that necessitate this study. x. The methodological interaction of scientific hypotheses in Polkinghorneâs proposal is definitely strange to a traditional, reformed perspective. The central focus and starting point of his approach, namely a Trinitarian relationship that expresses itself in the resurrection of Jesus, agrees however with a traditional view. He offers a definite contribution towards the reformed doctrine. His contribution can be summarized as follows: xi. Firstly, a complementary relationship between science and religion affirms that divine action is acknowledged holistically as continuous cosmological events. xii. Secondly, through a new Natural theology, science, as conversation partner of theology, reveals Godâs excellence in His continuing self-announcement in creation. xiii. Thirdly, dipolarity, as potential reformed theological construction, shows promise to base divine action on Godâs faithfulness. xiv. Fourthly, God acts in a Trinitarian way through the interaction of chance and necessity in creation. A reformed understanding is challenged to harmonize a contingent reality with the confession of a faithful God taking care of his creation every moment. xv. Fifthly, panentheism does have a limited value within the reformed theology. It challenges a reformed approach to further reflect upon Godâs immanent presence in the world. xvi. In conclusion: in the light of the quantum era the standpoint on Providence in the Articles of Faith needs to be reformulated.

The changing landscape of work and careers is attributed to constant world changes. It requires employeesâ skill regarding self-management as a locus of responsibility with pro-activity and an openness for new experiences. The population explosion of middle career adults and increasing knowledge regarding the middle career development have led to the identification of the middle life stage as a time worthy of study. In the study the metaphor of opera plays an important role. The research aims at becoming libretto (operatext) itself, with the accompaniment and application of metaphoric meaning where the structural exposition is embodied in the overture, acts and finale. This study is at home in the epistemological and methodological development of a broad and interdisciplinary dialogue, where various voices in the form of different domains converse in order to establish an integrated whole. An interdisciplinary dialogue deals with the attempt to convene a variety of disciplines of reasoning strategies with wide frames of reference, different epistemological catalysts and experimental resources. Four domains in this research study are given an opportunity to speak in an attempt to sensibly be held accountable regarding the challenge of spiritual life coaching as facilitating process would succeed in promoting middle career development. Although the four voices form the main characters, accents and nuances which have been embodied in additional characters representative of co-researchers and the librettis, are also heard. The first domain entails practical theology that does not only want to focus on manâs religious actions, but involves communication. It wants to establish a meeting between God and man, as well as communication with others to create space for God in this world outside the circumference of the church where public importance is underlined with a directedness to public wisdom and social transformation. The pragmatic facilitates a reflective dialogue and the construction of models which are applied by practical theology to provide guidance to individuals and communities regarding the method of activities or practices. Middle career development supposes the second domain and is regarded as a reevaluation and questioning time regarding personal, professional and spiritual development. The middle career entails the age group 40 to 55 years. This phase is characterized by two major variables, namely the confrontation of middle year transition and the retaining of productivity levels. Spirituality in the workplace currently enjoys wide corporative interest due to a worldwide movement which has brought about an emphasis shift to work as meaningful and sensible. It supposes the third dialogue partner representative of the domain, namely spiritual intelligence. The search for meaning and significance is brought into relation with spirituality due to the latter being described and understood as a type of intelligence. Life coaching, as the fourth domain, is multidisciplinary by nature. It is considered to be an eclectic approach where various skills and techniques are borrowed from other disciplines. Life coaching is considered to be a collaborative, solution-focused, resultsorientated and systematic process during which the coach facilitates the increase of life experience and goal achievement in the personal and professional life of the client. These four domains have united to an integrated whole where all participating parties could be heard in unison in the supposed interdisciplinary dialogue. The study reaches a climax in the agreeing illumination that spiritual life coaching as facilitating process can promote middle career development.

Chapter 1 of this study focuses on the growing numbers of older persons and the corresponding pastoral-therapeutic implications. Progressive developments in medical research and treatment and socio-economical change offer persons older than 65 a longer life expectancy and enable them to remain active for a longer period. The demographical implication is that persons in this age group form a larger proportion of populations across the world. These worldwide trends are also evident among all population groups in South Africa with comprehensive consequences in all areas of life, in particular also in respect of the pastoral care and spiritual well-being of the aged. The largest proportional increase in numbers is in the age group above 80. This population segment also includes the largest number of frail elderly persons, who have a special need of pastoral therapeutic support and involvement. In the context of developments in Practical Theology special reference is made to the effects of a hermeneutic approach manifested in post-modern and post-foundationalist paradigms. A diaconiological frame of reference is maintained in the discussion of basistheoretical, meta-theoretical and practical-theoretical methods of approach. In research studies of meetings with elderly residents, based on participative action research, observations are made using the different pastoral-therapeutic approaches as lenses. In chapter 2 the historical development of hermeneutic theory leading to the construction of a hermeneutic paradigmatic frame is pursued. Pastoral-therapeutic implications of a hermeneutic paradigm, which include a systemic and narrative approach, are critically considered. Metatheoretical psychotherapeutic narrative methods and pastoral therapeutic models, which represent different emphases, are critically evaluated from a diaconiological position. In chapter 3 metatheoretical gerontological and psychological scientific contributions are discussed. Residents in a retirement village who wish to receive pastoral therapy are involved in practical applications. The circumstances and views of residents were solicited in a general opinion survey. Basis-theoretical points of departure are elucidated with reference to the pastoraltherapeutic models of Louw and Gerkin. Basic-theoretical and other practical theological points of departure are applied as lenses in participative action research. Practical theoretical pastoral therapeutical approaches are introduced in chapter 4 with special reference to the practice-theory-practice spiralling model of Müller. This is followed by research reports of meetings with persons older than 80, in which perspectives that arose from views through the different practical-theological lenses are given. Perspectives gleaned from the different approaches enhanced the value of results separately and jointly. Contemplation of the Christian truths of salvation and particularly the comfort of eschatological promise afforded basis-theoretical opportunities for the affirmation of faith. Memories from the respondentsâ own life stories, in particular of the experience of weakness, pain and dependency, could be placed in the context of the Grand Narrative in the process of therapeutic narrative involvement. The metatheoretical gerontological and psychological lenses contributed valuable perspectives to the experience of later old age, leading to meaningful pastoral-therapeutic application. A better understanding of the need for spiritual growth and the achievement of integrity through self-acceptance and gerotranscendancy could be gained. Psychotherapeutic narrative methods such as deconstruction, externalization and unique outcomes could be applied with good outcomes in a diaconiological scriptural normative approach. Through the application of a practicaltheoretical spiralling practice-theory-practice lens special value could be added by close integration of the own story with the story of the Bible. Although behavioural changes in older persons who have set thinking patterns are difficult to achieve, limited success was achieved in the positive handling of mutual relations of inmates and influencing their actions. The most beneficial pastoral-therapeutical effects were probably achieved in respect of the integration of memories of life, which surfaced in stories told in conjunction with the reality of Christian experience at this late stage of life.

Paedophilia is a major problem in South Africa. The sexual molestation of children appears to be a common occurrence. Statistics show that one out of three girls and one out of five boys are victims of sexual molestation. It even is more terrifying to reveal that 95% of molesters are male, and that children who were molested, usually become molesters themselves. Paedophilia is not a subject people like to talk about. It is embedded in the negative social discourse of violence and has far-reaching consequences for everyone who is touched by it. The need arose to find a suitable pastoral model in which meaningful pastoral therapy and multi-disciplinary models can be utilized together in therapy with the paedophile. In view of the apparent lack of pastoral models to deal with this problem, this study set out to find a suitable model for meaningful guidance to the paedophile. The nature of the investigation is determined by the hermeneutic approach. The paedophile is not allowed to be neutral in the therapeutic process. He becomes a co-researcher who is involved in the process and progresses from understanding to change. The pastoral models with a hermeneutic angle contribute to this research. The hermeneutic approach is particularly valuable when considering the issues of being human, as well as the soul and sexuality. The strategies of the narrative approach are employed to give the participant the chance to tell his problem-filled story. Other strategies are also used, namely meditation, visualisation, gestalt therapy and prayer therapy. The foundation of pastoral therapy in the narrative approach is the diaconiological epistemology, which is theologically founded and in which the normative authority of the Bible is recognised. However, for the purposes of this study the strategies are dissociated from their original epistemological roots and are used in the diaconiological epistemology. By means of a qualitative research method this study enters into the world of the paedophile in an explorative and descriptive manner. This method also makes it possible for the researcher to conduct the study in a participatory manner to be able to describe the practical implementation of the pastoral therapeutic process that is being examined. The solution to the dilemma of the paedophile lies in a holistic approach in which the entire person is attended to. Persons in the grip of paedophilia need every bit of care they can get, including pastoral therapy. Pastoral therapy enabled the participant to become aware of his spiritual wounds. He moved from a negative God view to a new perspective and a positive God view. From there he could proceed to forgiveness, which plays an important part in the personâs feelings of guilt. True repentance occurred. The confession of sins enabled the participant to give and receive forgiveness. In this way inner healing was made possible. The participant benefited particularly from the visualisation techniques that were used. His interpersonal functioning improved and his feelings of guilt, sadness and anger were lessened. Society is not really aware of the phenomenon of paedophilia. Methods should be devised to raise consciousness in this regard. In this way not only the molester, but also victims of molestation that suffer from intense feelings of guilt, will gain fresh insights into their situation. At a meeting arranged by the researcher, women who had been molested as children, were given the opportunity to speak to a person who, by his own admission, is a paedophile and who has been managing and controlling his condition for nine years. They found answers to their questions and since he offered an apology to them on behalf of their molesters, they were able to forgive the persons who had wronged them. This study will render a service to society where there is a need for methods to make the general public aware of this enormous problem. The roots of paedophilia lie in the personâs childhood, where his unstable home and own molestation play an important role. I am reluctant to talk about total transformation, but what I can state with confidence is that a person, who molests children, may be taught the skills to control and manage his sexually deviant behaviour. Participants in this study expressed a genuine desire to be free from their symptoms. If pastoral therapy is employed in conjunction with other disciplines, other persons who also suffer from this deviant behaviour may also be helped. The findings in this study are based on information that was obtained from the molesters himself.