Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2008.

In this study the focus is on the pastoral guidance of the emotionally traumatized person. From the exegetic study it became clear that suffering forms part of every person's life and growth. In Ecclesiastes 7: 1-14 it is stressed that not only is prosperity given by God but that God also allows suffering. There with Romans 8: 18-25 stresses that which awaits the true believer in eternal life. It is given as motivation to persevere through the here and now of suffering. The Epistle of James (5:13-16) emphasizes in particular the communion of believers as a source of support. Psalm 13 encourages the believer to call upon God in his distress because God listens to his children's cries of distress. In the chapter dealing with Theological Basis Theory it became clear that emotional trauma normally happens where the person's own outlook on life was darkened by something that happened to him, which he was not prepared for. A pastoral approach to therapy is consequently based on the viewpoint that God is the Great Healer. In the process of pastoral counseling, attention must also be paid to any pending processes of mourning. Where the whole process of consultation eventually results in an attitude of servant hood in the counselee, it has truly been successful. It further became evident that various aids may creatively be used in process of guiding the counselee to wholeness -one of the most prominent of these is prayer that has to be continuously interwoven with the different counseling sessions. As far as the Meta-theory is concerned, the focus has been on contributions made by disciplines outside theology. It was pointed out that emotions, inter alia, can also become "sick" on occasion. This happens where a person does not allow himself to live through specific experiences of his emotions. A person, however, has control over the value he attaches to on emotion. Each person is unique and consequently the experiencing of his or her emotions will differ from person to person. Under normal circumstances a person experiencing intense emotions will allow them to flow freely from the body. Where this does not happen, such a person must receive professional help from somebody that can guide him towards healing. As part of the Meta-theoretical Section, there has also been focused empirically on the emotional trauma of a number of co-workers. It has been found, inter-alia that emotional pain that has not been dealt with, often leads to emotional trauma. It is also possible that emotional trauma may be disguised at times and may manifest itself by way of certain symptoms. Empirical research has again confirmed the important fact that the emotionally traumatized person must be guided to identify the deeper roots of the problem in order to activate the healing process. In the Practice-theoretical Section a number of practical guidelines stemming from the basic-theoretical and meta-theoretical perspectives have been formulated for the pastoral guidance of the emotionally traumatized person to emotional and spiritual healing. The importance of prayer as part of the pastoral therapeutically process again proved to be very prominent. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2008.

In this study the focus is on the pastoral guidance of the emotionally traumatized person. From the exegetic study it became clear that suffering forms part of every person's life and growth. In Ecclesiastes 7: 1-14 it is stressed that not only is prosperity given by God but that God also allows suffering. There with Romans 8: 18-25 stresses that which awaits the true believer in eternal life. It is given as motivation to persevere through the here and now of suffering. The Epistle of James (5:13-16) emphasizes in particular the communion of believers as a source of support. Psalm 13 encourages the believer to call upon God in his distress because God listens to his children's cries of distress. In the chapter dealing with Theological Basis Theory it became clear that emotional trauma normally happens where the person's own outlook on life was darkened by something that happened to him, which he was not prepared for. A pastoral approach to therapy is consequently based on the viewpoint that God is the Great Healer. In the process of pastoral counseling, attention must also be paid to any pending processes of mourning. Where the whole process of consultation eventually results in an attitude of servant hood in the counselee, it has truly been successful. It further became evident that various aids may creatively be used in process of guiding the counselee to wholeness -one of the most prominent of these is prayer that has to be continuously interwoven with the different counseling sessions. As far as the Meta-theory is concerned, the focus has been on contributions made by disciplines outside theology. It was pointed out that emotions, inter alia, can also become "sick" on occasion. This happens where a person does not allow himself to live through specific experiences of his emotions. A person, however, has control over the value he attaches to on emotion. Each person is unique and consequently the experiencing of his or her emotions will differ from person to person. Under normal circumstances a person experiencing intense emotions will allow them to flow freely from the body. Where this does not happen, such a person must receive professional help from somebody that can guide him towards healing. As part of the Meta-theoretical Section, there has also been focused empirically on the emotional trauma of a number of co-workers. It has been found, inter-alia that emotional pain that has not been dealt with, often leads to emotional trauma. It is also possible that emotional trauma may be disguised at times and may manifest itself by way of certain symptoms. Empirical research has again confirmed the important fact that the emotionally traumatized person must be guided to identify the deeper roots of the problem in order to activate the healing process. In the Practice-theoretical Section a number of practical guidelines stemming from the basic-theoretical and meta-theoretical perspectives have been formulated for the pastoral guidance of the emotionally traumatized person to emotional and spiritual healing. The importance of prayer as part of the pastoral therapeutically process again proved to be very prominent. / Thesis (M.A. (Pastoral))--North-West University, Potchefstroom Campus, 2008.

This study examines the question of whether the faith-estranged could be guided from their natural state of estrangement from God and resultant wounded ness since the Fall as well as subsequent wounds inflicted on earth due to traumatic events, by way of counseling and prayer into experiencing God's salvation in Christ. The section on basis theory has shown that a Biblical-pastoral anthropology is the foundation of Biblical pastorate. Man's estranged and wounded condition since the Fall and the resultant secondary wounding and suffering at the hand of fellow man on earth,presents the pastorate with a unique opportunity regarding the facilitation of and guiding towards both a spiritual and emotional healing process. This pastoral intervention addresses both primary and secondary wounded ness within the faith-estranged. The work of the Holy Spirit, confession of sin and guilt, prayer, forgiveness and faith, form part of the pastoral counseling process pointing towards salvation, healing and restored intimate communion with God. The meta-theoretical section brought to light the fact that the traumatized person is dealt not only a physical, cognitive and/or emotional wound but in fact also a spiritual wound by these events. A strong correlation was discovered between the healing of the body and the healing of the mind or spirit - in this regard forgiveness of the abuser, the self and of God (by implication a confession of personal rebellion) seemed to playa central role. It was also confirmed that an important link exists between, on the one hand, success in the therapeutic process with the wounded person, and on the other hand, the creation of a secure therapeutic environment, healthy relational structures as well as evoking hope in the heart of the counselee. The empirical section has proved to be of extreme importance regarding the distinctive role of the counselor in demonstrating God's closeness in Christ and His sharing in the pain of the counselee. The counselee does have an active role in this process of healing by accepting ownership of his future life choices and rational decisions. Perspectives derived from the sections of both basis theory and meta-theory has ultimately led to the formulation of a suitable practice theoretical model called Theo-phospromissio therapy. This model demonstrates the path along which there can be a pastoral engagement with the faith-estranged towards accepting God's redemption through Christ's finished work on the Cross. Furthermore, this model opens up a distinctive eschatological perspective on the final purpose of man's life on earth as it gives meaning to life here and now amidst seemingly unending life-crises and trauma, given the eternal hope it promises in God as the only secure anchor. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2010

This study examines the question of whether the faith-estranged could be guided from their natural state of estrangement from God and resultant wounded ness since the Fall as well as subsequent wounds inflicted on earth due to traumatic events, by way of counseling and prayer into experiencing God's salvation in Christ. The section on basis theory has shown that a Biblical-pastoral anthropology is the foundation of Biblical pastorate. Man's estranged and wounded condition since the Fall and the resultant secondary wounding and suffering at the hand of fellow man on earth,presents the pastorate with a unique opportunity regarding the facilitation of and guiding towards both a spiritual and emotional healing process. This pastoral intervention addresses both primary and secondary wounded ness within the faith-estranged. The work of the Holy Spirit, confession of sin and guilt, prayer, forgiveness and faith, form part of the pastoral counseling process pointing towards salvation, healing and restored intimate communion with God. The meta-theoretical section brought to light the fact that the traumatized person is dealt not only a physical, cognitive and/or emotional wound but in fact also a spiritual wound by these events. A strong correlation was discovered between the healing of the body and the healing of the mind or spirit - in this regard forgiveness of the abuser, the self and of God (by implication a confession of personal rebellion) seemed to playa central role. It was also confirmed that an important link exists between, on the one hand, success in the therapeutic process with the wounded person, and on the other hand, the creation of a secure therapeutic environment, healthy relational structures as well as evoking hope in the heart of the counselee. The empirical section has proved to be of extreme importance regarding the distinctive role of the counselor in demonstrating God's closeness in Christ and His sharing in the pain of the counselee. The counselee does have an active role in this process of healing by accepting ownership of his future life choices and rational decisions. Perspectives derived from the sections of both basis theory and meta-theory has ultimately led to the formulation of a suitable practice theoretical model called Theo-phospromissio therapy. This model demonstrates the path along which there can be a pastoral engagement with the faith-estranged towards accepting God's redemption through Christ's finished work on the Cross. Furthermore, this model opens up a distinctive eschatological perspective on the final purpose of man's life on earth as it gives meaning to life here and now amidst seemingly unending life-crises and trauma, given the eternal hope it promises in God as the only secure anchor. / Thesis (Ph.D. (Pastoral))--North-West University, Potchefstroom Campus, 2010

Guatemala City is a city of contrasts, a city that meshes beauty and affliction. The beauty is reflected in the landscape and its people; affliction, however, is woven throughout Guatemalan history and expressed through the collective woundedness of Guatemalan society. After more than five hundred years of colonialism and coloniality, and twenty-four years after the signing of the peace accords between the army and the revolutionary movement in 1996, Guatemalans still carry their collective woundedness into all areas of personal and public life. For that reason, this dissertation responds to the question, what will a practical theology of peacebuilding look like in Guatemala City in response to the collective woundedness of Guatemalan society? In order to respond to the question presented above, I use the paradigms of practical theology, liberation theology, and mimetic theory in dialogue with each other to provide a relevant, contextual, and liberative response. In the search for an answer, I interviewed fourteen grassroots leaders from the CMT Guatemala network, and I explored their faith practices in relation to the Guatemalan collective woundedness. The process follows three steps. Firstly, I provide a description of the Guatemalan context, and the theory-laden practices of the interviewed grassroots leaders. Secondly, I framed the dissertation within contextual theology in order to develop a practical theology of liberation that is contextually relevant and cross-contextually applicable. Finally, the theory-laden practices that the interviews and focus groups called forth helped me propose a practical theology of liberation that responds to the Guatemalan collective woundedness through the ethics of what I call Human Catechism. Human Catechism is a term conceived in community, though proposed for the first time in this dissertation. Human Catechism begins with the ethics of love. It is the process of developing faith practices that help us reimagine each other’s humanity in the midst of global sacrificial theology. In this dissertation, I propose that Human Catechism is a practical theology of peacebuilding and liberation that seeks to heal the collective woundedness of not only the Guatemalan context, but also other environments around the world. This dissertation contributes in three ways to the field of practical theology. Firstly, it applies René Girard’s mimetic theory to field of practical theology. Secondly, it provides a tool that could be used for contextual analysis. I developed interdependent categories for contextual analysis that can easily be translated to other developing countries of the global south. Finally, it contributes at the local level empowering grassroots leaders to begin conversations that will allow them to decolonise their faith practices, and hermeneutics. / Thesis (PhD)--University of Pretoria, 2020. / Practical Theology / PhD / Unrestricted

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.

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.

This thesis is about a pastoral theology of participation, guided by the process of participatory action research. It explores through the lived experience of the participants practical ways of doing friendship. On this research journey, I explore the discourse of individualism and how it blinds us to our connectedness as creations in the image of God. Without denying the benefits scientific development have to offer, I argue for a more richly textured individualism, inviting concern for the consequences of our actions on the well-being of others as part of our ethical ways of being. The Fourth Century description of a Christian as `friend of God' was the inspiration for the metaphor of friendship as a powerful counterweight against the isolating forces of a culture where the distorting ideology of consumerism and individualism are prevailing. I argue for the re-membering of this metaphor for God as friend, and the church as community-of-friends. Through the telling of tales of living friendship, interwoven with and giving life to the philosophy of friendship, I build further on the metaphor for the church as community-of-friends. I propose a Friendship Position Map and the metaphor of a circle of concern, arguing that although it comes more natural to us to love those close to us, and reach out to them in friendship, in an ethical spirituality of participation and mutual care, we are to follow Jesus' example and show hospitality towards all others, including strangers and enemies. Where many authors write about the importance of community, this thesis is about how to create the nourishing community we long for. It explores practical ways in which communities can overcome obstacles in their way to connect to each other through ethical ways of loving and doing friendship. It offers some ideas about learning to be friends in the inner circles of the circle of concern with those close to us, in order to do friendship in the outer circles. I explore the role of the church and faith communities as habitat for the nurturing and/or cultivating of living friendships, in inviting faith communities to live as community-of-friends; friends of God and of one another. / Practical Theology / D.Th. - (Practical Theology--Pastoral Therapy)

This thesis is about a pastoral theology of participation, guided by the process of participatory action research. It explores through the lived experience of the participants practical ways of doing friendship. On this research journey, I explore the discourse of individualism and how it blinds us to our connectedness as creations in the image of God. Without denying the benefits scientific development have to offer, I argue for a more richly textured individualism, inviting concern for the consequences of our actions on the well-being of others as part of our ethical ways of being. The Fourth Century description of a Christian as `friend of God' was the inspiration for the metaphor of friendship as a powerful counterweight against the isolating forces of a culture where the distorting ideology of consumerism and individualism are prevailing. I argue for the re-membering of this metaphor for God as friend, and the church as community-of-friends. Through the telling of tales of living friendship, interwoven with and giving life to the philosophy of friendship, I build further on the metaphor for the church as community-of-friends. I propose a Friendship Position Map and the metaphor of a circle of concern, arguing that although it comes more natural to us to love those close to us, and reach out to them in friendship, in an ethical spirituality of participation and mutual care, we are to follow Jesus' example and show hospitality towards all others, including strangers and enemies. Where many authors write about the importance of community, this thesis is about how to create the nourishing community we long for. It explores practical ways in which communities can overcome obstacles in their way to connect to each other through ethical ways of loving and doing friendship. It offers some ideas about learning to be friends in the inner circles of the circle of concern with those close to us, in order to do friendship in the outer circles. I explore the role of the church and faith communities as habitat for the nurturing and/or cultivating of living friendships, in inviting faith communities to live as community-of-friends; friends of God and of one another. / Philosophy, Practical and Systematic Theology / D.Th. - (Practical Theology--Pastoral Therapy)