Practical Theology

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Open Access
'n Ondersoek na die rol van lidmate in die proses van rou
(University of the Free State, 2000-03) Kloppers, Abraham Lodewickus; Potgieter, M. C.
English: The bereaved find themselves dependent on the comfort and support of friends, family and parishioners after the loss of a loved one. Few other sources of support plays such an important roll within the first days and weeks after a loss. Professional counselors are usually only consulted in cases of complicated mourning. Literature on the process of mourning is hardly ever read by the bereaved within the first weeks due to the state of shock in which they find themselves. The way in which the bereaved are comforted can either have a negative (frustrating) or positive (facilitating) impact on the resolution of their grief. Comforting can have a negative effect in cases where the bereaved are denied ample opportunities of expressing their grief and encouraged to overcome their grief as soon as possible. This happens when explanatory interpretations and platitudes are offered instead of compassion. This is often done by theologizing, rationalizing or minimizing the loss. Parishioners can play a positive roll in the facilitation of the process of mourning if they have better perception of the griefwork that needs to be done by the bereaved to resolve their grief. Presence, a willingness to listen and the validation of a person's loss could make a meaningful and comforting contribution towards resolution. The study focuses on: Biblical coordinates concerning death, God's will and comforting by fellow believers; a literature study on the process of mourning and effective means of support and comforting; a qualitative investigation as to how the bereaved experience support; and a concept manual with guidelines for comforting the bereaved.
Open Access
A homiletical comparative study of the principles and methods of communication in the preaching of John R.W. Stott and Martyn Lloyd-Jones
(University of the Free State, 2000-05) Kim, Myung-Soo; KeIlerman, J. S.
English: For the purposes of achieving the aim of this study the following objectives have been pursued: (1) The investigation and comparison of the principles and methods of Stott and Lloyd-Jones' s preaching and communication (2)The analysis of their principles and methods of preaching and communication in their homilies. (3) An evaluation within the broader spectrum of the Reformational and Biblical theology has also been completed. * Stott and Lloyd- Jones's preaching emphasises the following: (l)They emphasize that preaching is central to and has a predominating position in the life of the church. (2) The definition of preaching is that God's people will hear his voice and respond to Him in obedience with the total person. (3) They have the same faith and submission to the triune God, and the Holy Bible. (4) There must always be a controlling factor in our preparation of our sermons and messages. And, both kerygma and didache belong to the essence of Reformed or Evangelical theology and cannot be separated. (5) The aim of preaching is much more than the unveiling of Christ; it is to see him, hear the Lord's voice; to glorify Him. to fall down and worship Him. And they emphasize expository preaching. * Stott and Lloyd-Jones' s communication emphasises following: (1) They emphasize the importance of the preacher as a communicator. Because, we preachers will always be pastor, steward, herald, father, servant, minister, ambassador, witness of Christ Jesus at all times. (2) Their belief in the empowering of the Spirit in the delivery of sermons gave shape to their ministry. (3) The definition of communication in their preaching is that it is not a one-sided delivery of the message. It is an exchange (or interaction) between preacher and congregation. (4) Their final views on communication is bringing about a change in the Christian way of life. (5) They regard the incarnation of Jesus Christ as the theological basis of their communication. The Son of God became flesh. It is a good model of theological communication. (6) We must remember their effective communication. Because, we need the bridge-building between the biblical world and modern world, And the element of freedom of the Spirit during sermon time. (7) The Holy Spirit makes communication in preaching effective. The Holy Ghost is the most excellent communicator. It is clear that this study has proved that preaching and communication of the gospel are still very important at the beginning of the 21st century. Preachers can learn from Stott and Lloyd-Jones and in that way fulfil their calling: "Preaching is the flower of Christianity!"
Open Access
Die ontwerp van Skrifgetroue en tyd-ruimtelik relevante eredienste binne die huidige konteks van die Nederduitse Gereformeerde Kerk
(University of the Free State, 2001-05) Janse van Rensburg, Johan; Kellerman, J. S.
English: The question may be asked whether the church worship meeting could, at the same time, be relevant in regard to its spatial and time frame as well as faithful to Scripture. This question highlights the problemalique of Reformed tradition and the requirements pertinent to the ministry of the Dutch Reformed Church within its present context. Even though Scripture does not contain a blueprint for the worship meeting, there are in fact clear indications in regard to the broader concept of "worship-andservice". From these indications the fundamentally necessary elements may be deduced for the worship meeting, seen as a concrete manifestation of the broader concept of worship-and-service. In the historical investigation five nodal points were identified at which the structuring of the Biblical theology of worship was decisively influenced. During the historical development of the worship meeting certain elements were misunderstood and were structured in an obstructive manner. At some points, however, there was indeed a Scriptural and dynamic actualisation of the fundamental elements of worship. In any event, it was found that the term "Reformed" in itself implies time and spatial relevance of the worship meeting. Emanating from the investigation of Scripture and Reformed tradition the requirement of time and spatial relevance became clear either explicitly or by inference. The time and spatial context of the worship meeting alters because of identifiable variables in a given context. While the fundamentals of the worship meeting must remain unchanged for all time and circumstances, it must also be dynamically relevant for its time-spatial context. Therefore, if the Dutch Reformed Church wants its worship meeting to be true to both Scripture and Reformed tradition, it must also be time and spatially relevant. The present context of the Dutch Reformed Church contains disconcerting and confusing challenges, which must be taken into consideration in the structuring of the worship meeting. The conclusion is inescapable that certain changes must be made in order for the worship meeting to be contextually relevant. In conclusion a number of possible directives are suggested for a Dutch Reformed Church worship meeting, in order to be Scriptural and time-spacially relevant. These directives are included in a model which offers five points of focus or lenses which determine the structuring of the worship meeting. These are • the pre-scientific point of departure • Scriptural theology of worship (redemptive-historical perspective) • reformed tradition • time-spatial context (historical-cultural perspective) and • types of spirituality.
Open Access
Die ontwerp van 'n terapeutiese model vir die pastorale seksuologie
(University of the Free State, 2001-09) Casaleggio, Enrico; Janse van Rensburg, Johan
English: Although numerous theological pieces have been written about sexuality, the majority of those cover the ethics of sexuality. The rights and wrongs of issues such as homosexuality, illegitimate relationships and sexual disorders - to mention a few - have been argued in theological writings. Rendering assistance is, however, still fallow land as far as theology is concerned. To a limited degree articles and chapters with the purpose of counseling have been published. A theologically based therapeutic model for pastoral sexology does not exist. The purpose of this thesis is in fact to make a contribution towards adressing the need. The chapters of the thesis form the pieces of a puzzle which eventually culminate to create a complete picture of a therapeutic model for pastoral therapy in the final chapters. This model is termed a phase model, as it takes both pastor and parishioner through certain phases until the sexual problems have been resolved satisfactorily. For the member of the parish, the first phase commences with general aspects which could bring about solutions, ranging from a visit to a physician to adressing conflict or communication problems within the marriage. It then proceeds, from general problems to more specific sexual issues, such as sexual exercises and sexual aids which can be prescribed. Certain phases concern the pastor as well. Although the aim of compiling this model is to assist each pastor to render help to his parishioners as far as he possibly can, the extent to which the pastor will be able to help in solving sexual problems, depends on his training. Each pastor is enabled to support a parishioner through the first phases, while the later phases demand more specialized knowledge about sexuality and sexual problems. The author aims to have pastoral sexology acknowledged as a field of speciality, as a subdivision of pastoral therapy. In this thesis it is pointed out that the therapist's point of departure is decisive for the therapy eventually to be ministered. It is thus illustrated that it is essential that pastoral sexology should have a diaconiological point of departure, with the Bible as basis. Human sciences such as psychology and psychiatry are to be supportive resources as interdisciplinary co-operation is strongly recommended. Human sciences can never be the basis with the Bible merely as support. The therapist's view of anthropology is vital for the practice of sexology. Not only does it indicate whether he views man as image of God or as a developed primate, but is also indicative of aspects vital for solving sexual problems, for instance, the fact that the human being is both a sexual creature and a being of relationships. There is reference to the influence the Platonic philosophy had on the church and its devastating effects on people's perception and understanding of sexuality. Plato made a dualistic distinction between body - where the physical embodies what is sinful - and the spirit, which represents purity. Theological anthropology therefore forms one of the cornerstones for this model for pastoral sexology.
Open Access
Contextual preaching within the Dutch Reformed Church in Africa
(University of the Free State, 2002-05) Kofa, Moeti Johannes; KeIlerman, J. S.
English: Summary of contextual preaching within the Dutch Reformed Church in Africa. This research has proved that preaching is very essential. It is not just an oration that a person or preacher can give to listeners. This means it is very dynamic, and it needs the whole commitment when one is preaching. Not everybody can preach. It comes from God to the listeners and it should be Christ centered. God makes use of the preachers to fuifiii and execute His will. The message delivered by the preacher is not his, but belongs to God himself. A preacher is a messenqer, As a messenger should always adhere to what the prophets said when saying, that whatever they say is from God. This means that a preacher who is to deliver the Word of God to the listeners should be a person who has been called to carry out God's message. That category is a category of legitimate messengers of God. They are spiritually driven. They are also guided by the type of training they have received from their theological training institutes. So preaching is not just an easy thing to do, its modus operandi needs some certain knowledgeable information, a commitment and self-determination. The study has revealed that the relevant and effective preaching, as well as the contextual preaching is essential to the lives of today's people, as such preachers should adopt to bring contextual preachinq to the congregations they are going to preach for. Scriptural It is explicit that there is no relevant preaching unless it emanates from the Holy Scripture itself. This means that the Holy Scripture characterizes both the relevant and contextual preaching. To reinforce preaching itself, a preacher should make use of supplimentaries like commentaries, literatures and any other relevant resources. Historical A relevant and contextual preaching is the one that a preacher does not regard him as a founder. This means that a preacher is not an alpha and omega in this regard. This is a continuation that he received from his predecessors. He should acknowledge that thecongregation he is preaching for does not receive the Word of God for the first time. Through the historical background in theology it is clear that some of them have been exposed to the Word of God long ago. Language God created His people in diversity of races and languages. This has been done through His good will. The Word of God should be conveyed to the people in the language they will understand. Due to this reason a preaching will remain a contextual preaching to the listeners. Culture The Word of God was brought to the people of multicultural believes. This means that they have accepted it in collaboration with their different cultures. The diversity of different cultures should not be regarded as detrimental to preaching. Pastoral The training of pastors should be contextual and relevant to the prevailing circumstances of the new South Africa. The pastors should adopt themselves positively with the prevailing situations in which their congregations live. Theological The most important aspect in this regard is that a preaching that is brought to the people should also be educative to those people who are going to receive it as the Word of God.
Open Access
Geestelike groei as kommunikasieproses tussen die lewensverhaal van 'n gelowige en God se verhaal met die gelowige
(University of the Free State, 2002-05) Kleynhans, Daniël Jacobus Bruwer; Kellerman, J. S.
English: According to social constructionism, every person has a selfconstructed self-narrative. This self-narrative has power and controls a person’s life. Change is thus impossible without changing the story of one’s life (self-narrative). Because a person’s life before God (spirituality) is part of his self-narrative, it is clear that spiritual growth cannot take place without changing the story of his life. Research aims to make the principles used in social constructionism to bring about deconstruction in the self-narratives of people, available to the church with the aim of spiritual growth. Research also aims to free the christian disciplines, which as seen from a certain perspective as the keys to change, on one hand from one-sidedness (partiality), and on the other hand to reconcile with the principles of deconstruction of the social constructionism. In the process the researcher emphasizes the power of communication between God’s story (the Bible) and the self-narrative of a believer as the key to spiritual growth (deconstruction).
Open Access
Gesinsbediening as 'n geïntegreerde deel van die opbou van die gemeente
(University of the Free State, 2002-05) Bergh, Stephanus Jacobus; Kellerman, J. S.
English: The congregation of the Lord Jesus must be raised to spiritual maturity. The rationale of this study is that building-up the congregation, amongst others, is possible when families are being built up. Ministering to families is therefore an integral part of the total building-up process of the congregation - a ministering to, by and for families. It is, however, necessary that ministering to families in the congregation should take place on a continuous and consistent basis. The covenant and predestination were taken as base-theory and premise of this study. The covenant, of God's own devising, are carried by and within families through to generation after generation. The predestination in Christ, set as basis to the covenant, are therefore also realised in and through the covenant. A further premise is that the ministering to families and the resultant building-up of congregations must be directed towards the Kingdom of God. From this theological base the building-up of congregations was discussed. Particular attention was also given to the way that God, through His Spirit, involve the faithful and the families of the covenant, as contributors to the building-up of the congregation. Genesis 1 - 3 in particular illuminated the Scriptural basis for marriage and families. Marriage is an indivisible part of the family; therefore marriage and marital-relationships, as well as other forms of relationship, such as co-habitation, were also discussed. However in this study, the searchlight is focused firmly on the family. The structuring of families, and the development of various family structures, such as the nucleus family, were historically sketched up until the present, our own time, which is typified as post modernistic. The present state of the family and the sense of the concept of what family means was also discussed. The internal workings of the family as well as family problematic issues were appeared in the discussed themes, which included intimacy, the I-generation, prestige, gender roles, conflicts, divorce, remarriage etc. The family as a social unit as well as a system were dealt with and this concept opened up certain other perspectives. In the discussion it was clearly indicated that families have their own stories and spirituality. This illuminated some aspects of the concept of family unity and it's functioning in order for families to reach understanding of this themselves. The themes dealing with the value and function of the family clearly illustrated the importance of the family in society. A theological definition for ministering to families could therefore be formulated - a most important facet of this study. Regarding the theme of the study-subject it was important to indicate the relationship between the building-up of the congregation and the ministering to families. Eleven issues were discussed. The empirical study regarding ministering to families done in the Western Transvaal amongst ministers, were discussed and valuable results about the state of family ministering was gathered. As a result, with reference to the total study, a practical theory for family ministering could be formulated and a method of how it can be implemented in the congregations was proposed. This discussion was held with the viewpoint that family ministering has a pro-active, active and reactive focus. The discussion was ended with ten assessments and ten recommendations made.
Open Access
'n Prakties-teologiese basisteorie vir gemeente-analise
(University of the Free State, 2002-06) Schoeman, Willem Jacobus; Kellerman, J. S.; Janse van Rensburg, J.
English: Looking at a congregation from a practical-theological viewpoint, the congregational building process plays an important part. Planning of the ministry is implemented as a method of stimulating the process of change in the congregation and setting a course for it. Although it is possible to approach the growth and development of a congregation from various angles, one of the primary questions to be asked will always be the importance and nature of the analysis of the current situation of the congregation. The essentiality of an effective and accountable analysis of the congregation, as a stimulus for purposeful growth of the congregation, therefore speaks for itself. By using the problem-setting as a point of departure, a theory is developed for a congregational analysis. The process for the development of this theory lies on the three levels set out below. 1. The orientation points describe the supposition used as the basic point of departure in a congregational analysis. A hermeneutic model is used as practical theological point of departure, which means that Word and context stand in asymmetrical relation; the covenant between God and human being leads to specific structures of service in the congregation; and there is supposed to be a critical assumption between Word and context. The congregation is scrutinised both as defined and empirical subject. The building of a congregation is a process, which assists a congregation in giving structure (form-giving) - from its identity within its service structures - to its being a congregation; so that the congregation finally reaches its goal. 2. The fundamental points of departure indicates the principles which are handled when a congregation is scrutinised. The identity of the congregation lies on the level of an exclusive covenant relationship with the Holy Trinity; a reformed congregation offering the Word of God and the sacraments in pure form; a congregation bound to the denomination by keeping it amongst themselves; and a congregation who uses the four characteristics of the church (unity, holiness, universality and apostolicity) as guidelines for their work. The purpose of the congregation belongs to the nature of the congregation and this is not negotiable; a healed world of which the congregation is a witness in word and deed. The four service areas integrate the total ministry of the congregation. Leitourgia - worship; Kerugma - preaching; Koinonia - love and acceptance; and Diakonia - to be of service to others. The concrete congregation can only be understood by looking at the Identity, purpose and service structures of the congregation. The spirituality of the congregation results in the congregation getting a concrete structure at a specific place, time, and in a specific way by giving the four service areas their set places. The congregation and its members are formed by the context and should be of service within the South African community. 3. The methodological suppositions indicate the way in which the procedures are followed in implementing an analysis of a congregation. A congregational analysis should comply with the following methodological requirements: Reliability, validity, and generalisation. In carrying out an analysis of a congregation,qualitative, quantitative or narrative methods may be used. Congregational analysis is a research method in its own right and it forms a part of the bigger process of building a congregation. This process is never completed.
Open Access
Pastoraat aan adolessente wat by okkultiese subkulture betrokke is - 'n pastoraal terapeutiese benadering
(University of the Free State, 2003) Cilliers, Johannes Hendrik Jordaan; Janse van Rensburg, J.; Groenewald, D. C.
English: Pastoral therapy is placed within the context of post modernity. Pastoral therapy for occult troubled adolescents can take place only if the Bible is the point of departure. The implication of this is that the therapeutic model is structured within a diaconiological epistemology. This implies a critical stance towards Practical Theology as well as postmodern epistemological therapies. It also means that the use of certain therapeutic strategies must comply with the diaconiological epistemology as point of departure. Pastoral theology must never become secular. The postmodern critique on modernism is plausible but the negative influence of the New Age movement on postmodernism must be emphasized. Qualified postmodernism is however, maintained. The pastoral therapy may use postmodern strategies without accepting assumptions such as relativism. The epistemology of the diaconiological approach, with the Bible as point of departure, is accepted rather than Practical Theology. For this reason the poimenetic models and postmodern epistemologies may be used for pastoral therapy provided the reformed aspects of Biblical truth, covenant orientation and redemption occupy center stage. The research methodology has looked at the pastoral therapy of occult troubled adolescents by means of a reformed dogma. The semantic clarification assists the therapist to eliminate misunderstandings regarding problems in the field of occult related phenomena. It is necessary for the therapist to establish the nature of his or her client's involvement in occultism. Clients may sometimes feel bound because of a certain psychopathological problem. The pastoral therapist has the responsibility to discern these symptoms from occult manifestations by means of a process of elimination. Therefore the therapeutic process may have a different approach. It won't help using conventional pastoral strategies. Rather a pastoral process of proclaiming the Gospel message in conjunction with a ministry of deliverance must be undertaken when symptoms of occult manifestations are diagnosed. If drug abuse is prevalent in the client, he or she needs to be rehabilitated while the therapist is included in the multi-professional team. The therapist must take note of the scope of adolescence as well as the pastoral therapeutic markers for adolescent personality and behaviour. The therapist must acquire a working knowledge of delinquency, peer groups and subcultures. The elements of an occult subculture have been distinguished. In the phenomenological study reasons for involvement with occult subcultures have been established. In general the findings of the media search had the same correlation with the findings of the phenomenological study. Mention was made of cases where the pastoral intervention had no success. The profiles of adolescents who can be helped involve those who commit themselves to both a spiritual growth programme and pastoral therapy. The multi-professional approach is part of this commitment. The insights of the semantic discussion and both the nature of adolescence and subcultures as well as the research results of the empirical study, pastoral therapy may use the theoretical results in the basis theory to minister to the occult troubled adolescent. In the use of the poimenetic principles the therapist must take particular note of psychopathology and anxiety disorders. Especially post-traumatic stress disorder is to be highlighted. Therefore the pastoral therapeutic intervention towards occult troubled adolescents needs to incorporate trauma counselling. The guidelines for therapists concerning survivors of sexual abuse must be incorporated within the pastoral therapeutic framework. In conclusion the pastoral process must be highlighted for adolescents who were trafficking in occult subcultures.
Open Access
Die verkondiging van die Evangelie van Christus aan Suid-Afrikaanse Moslems: 'n gemeentegebaseerde model
(University of the Free State, 2003-05) Scheepers, Phillip Johan; Kellerman, J. S.; Verster, P.
English: The aim of this study is the establishment, for outreach amongst South African Muslims, of a model which recognizes and utilizes the presence of local Christian churches. Insights from both Practical Theology and Missiology are being considered. The study is divided into three main parts, namely a) foundation b) context and c) strategy. The following issues are discussed under these headings: Foundation: It was the intention of the researcher to avoid the pitfall of formulating a strategy on purely pragmatic grounds through the laying of a solid Biblical and Theological basis. This is done through focussing on: a) A theological discussion of the calling of the Church to reach out to those who have not yet responded to the Christian Gospel. b) An analysis of the relationship between the Gospel and Culture with a specific emphasis on outreach amongst South African Muslims. The conclusion is reached that the establishment of mono-cultural congregations should not be part of the outreach strategy, and that everything possible should be done to ensure that the Gospel is communicated in culturally understandable ways. c) The issue of the relationship between different faiths is discussed using three basic approaches namely pluralism, inclusivism and particularism. A particularist approach wherein the uniqueness of the Christian message is maintained, is chosen as the basis of this study. It is emphasized that it is the calling and task of every believer and congregation to proclaim the Gospel in an unbelieving world. Context: In this part of the study the ‘environment’ in which outreach to South African Muslims will occur, is researched. The following issues are discussed: a) The main theological differences between Islam and Christianity as well as an historical overview of the relations between adherents of the two faiths. b) The Muslim community in South Africa is analysed. Specific attention is paid to its history, organisation and priorities. Differences within the community are also discussed. c) Interaction between South African Christians and Muslims is discussed with a specific focus on the relationship between the communities, their perceptions of each other, efforts at Christian outreach and the impact of conversion. Strategy: In this section an attempt is made to formulate a model for Christian outreach amongst South African Muslims based in local churches. It is divided into two main parts. They are: a) A section focusing on outreach among Muslims and b) A section focusing on the pastoral care of those who accepted the Christian faith from an Islamic background. In the first sections suggestions are made for both corporate and individual outreach. Emphasis is laid on the fact that Muslims should be approached with gentleness and respect, and that every effort should be made to introduce them to the message of the Christian Gospel in a culturally understandable way. In the section focusing on the care of Christian believers from an Islamic background the issues that can make the integration of new Christians from a Muslim background, into the church difficult, are highlighted. In response to this, a fivefold model (which entails proclamation and teaching, worship, service, community and encouragement) for the care of converts is suggested. The researcher is convinced that a practical and workable model for outreach among South African Muslims is presented in this study.
Open Access
The spirituality of a preacher in African context : reflections from the life and ministry of the apostle Paul
(University of the Free State, 2003-06) Keta, Tsotetsi David; Kellerman, J. S.; Van Zyl, H. C.
English: The subject spirituality is very popular in these days. There are different ways in which people try to give a definition to it. Some people see it as a personal feeling in his inner-most, which we consider as too narrow. Other scholars see it as something pertaining to a particular way of life, which is too one-sided. In this study we try to show how the subject spirituality is comprehensive and embraces the whole life of a person before God. In the history of the church we encounter moments when certain teachings were held so high as if that would constitute the whole teaching of the Bible. The rescue from this pitfall was brought about by the Reformation of the sixteenth century when people returned to the Bible. A scramble to Africa came also with the spread of Christianity. The carriers of the message were not all people of the same stock and also their motives were not the same - there were gospel missionaries, travellers, traders and also imperialists. Amidst all these competing streams there was a not so clear understanding of the cultures of the nationals with the result that there appeared to be tension between culture and Christianity. This study highlights some of these cultural aspects in order to enlighten the church so that it will devise ways of bringing the gospel holistically. African spirituality needs be informed of reformation spirituality as entailed in both Testaments of Scripture. In this study the ministry of the apostle Paul is taken as a case study for both the preacher and his flock, especially Philippians. Suggestions are given to the preacher as to how he can enhance his ministry.
Open Access
Pastorale terapie met die MIV/VIGS geaffekteerde familie: 'n narratiewe benadering
(University of the Free State, 2003-11) Bothma, Jan Daniel; Janse van Rensburg, Johan
English: HIV/AIDS has become an increasing concern, especially in South Africa. Recent statistics have revealed no significant decrease in the number of HIV/AIDS-infected individuals – this, in spite of numerous campaigns aiming to increase awareness and stop the virus from spreading. Aside from having an enormous impact on a country’s economy and population structures, HIV/AIDS also has a great influence on an infected person’s identity as well as on his friends and family. Although a number of pastoral methods of therapy already exist, certain theological components have been irreversibly radicalized by HIV/AIDS. Subsequently, a need has developed for a suitable pastoral method of therapy, concerning the HIV/AIDS-affected family. The narrative method is one that combines all the positive aspects already present in existing pastoral methods. When applied in conjunction with qualitative research, it is the method most suited to use for the purpose of this particular study. The nature of qualitative research is descriptive, exploratory, it examines complex manifestations situated deep within our social realities and it also enables the researcher to conduct his study in a participating manner. By taking basic theoretical perspectives on pastoral therapy into consideration, an attempt is made to set up alternative guidelines, by which to approach this specific problem situation. The extent to which HIV/AIDS disrupts the emotional atmosphere of the family, can clearly be observed in the obvious withdrawal in the behavior of especially the toddler, but also in those of the remaining members of this family (consisting of the parents and a toddler). By following the guidelines of the narrative approach, each family member, traumatized by the gripping influence of HIV/AIDS, is given the chance to express his/her experience (this is done in a reflective and meaningful way). Through these reflective conversations, the aim of this study is achieved as these (revealing) descriptions of each member’s experiences are shared among the participants, creating an atmosphere of acceptance – and ultimately restoring brittle relationships within the family. Within the pastoral encounter (a metaphorical encounter with God) a radical transformation takes place in every family member’s heart. This transformation is brought to pass by the Holy Ghost, which continuously influences, renews and supports our human spirit. Accordingly, the roles fulfilled by the parents also undergo significant change: Where (at first) survival is seen as the main priority, transformed attitudes gain the insight to realize that group work between the parents and the toddler is in truth, of much greater importance. Take note that the purpose of this study is not to prove anything; neither to examine the causes and/or consequences of HIV/AIDS, but rather to provide traumatized family members with an adequate chance to explain their experiences. Afterwards, (and based on a theoretical and theological background knowledge) these experiences are thoroughly reflected upon. The research group as a whole undergoes spiritual and emotional growth and thus the aim of practical theology (to bring about a transformation in conjunction with the Gospel) is reached – by means of the narrative method. By finally examining expressive results of the study, a suitable approach to pastoral therapy is revealed through which to bring about such a transformation in the lives of Christians from all culture groups. This specific approach has the necessary ability to counteract the crumbling process in traumatized families and bring forth a complete renewal in the family as a whole.
Open Access
Pastorale terapie vanuit die vadermetafoor aan kliënte met veralgemeende angsversteuring
(University of the Free State, 2005) Jordaan, Anton; Janse van Rensburg, Johan
English: 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 individual’s world - can make a contribution to the treatment of the disorder. In this study the correlation between the individual’s 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 individual’s 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 individual’s 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 it’s 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.
Open Access
Volwassewording as problematiek in pastorale konteks
(University of the Free State, 2005) Bezuidenhout, Jacobus Philippus; Janse van Rensburg, Johan
English: This study is a search for answers to five problem areas in connection with the pastor’ s pastorate, namely: • The necessity of a pastor’s Biblically-grounded pastoral anthropological approach with a view to a diaconiological epistemological pastorate. • The facilitation of a church member by the pastor.in the process of becoming a mature believer • The utilisation of a postmodern narrative therapy within a diaconiologic epistemological frame of reference is highly questionable and requires the construction of a Reformed-narrative pastoral approach. • The part the Holy Spirit plays in the pastoral process necessitate elucidation. • The relevance of the covenant in a Reformed-narrative pastoral therapy. This study points out the intrinsic distinctiveness between the psychological anthropological point of departure, the different pastoral models, man’s postmodernistic point of view and feminism. In the light of the church member’s process of growing in faith is it necessary to construct a Biblically-grounded pastoral anthropology. The study examines the phenomena psychological adulthood and faith adulthood. The praxis-theoretical implications in connection with facilitating the process of faith maturation were stressed in view of the roleplayers in the facilitation (especially the pastor). This includes the pastor’s education and equipment, his conversational approach, and the covenantal viewpoint. The study also points out the discrepancy in the pastor’ s approach when using postmodernistic narrative therapy methods within a diaconiological epistemological approach as he guides the church member in his/her process of faith maturation. The postmodernistic narrative pastoral therapy is evaluated deconstructively and then formulated reconstructively in a new outcome, namely a Reformed-narrative pastoral therapy within a diaconiological epistemology. In addition, the role of the covenant in the therapeutic approach is emphasised by means of pastoral markers as a guideline in the facilitation process. Throughout the study emphasis is laid on the trinitarian dimension (Holy Spirit, pastor and church member) in the conversational approach.
Open Access
Pastoral ethics within a Kenyan context
(University of the Free State, 2005-11) Orera, Zedekiah Matata; Van Rensburg, Janse Johan
English: This research is concerned with the complex situation in which Kenyan pastoral ethicists find themselves, because there is very little difference between Kenyan ethics and the Kenyan ethos. This situation has arisen, because Kenya is an East African country, consisting of many ethnic tribes, which all vary in ethics and culture from one another. Thus, Kenyan pastoral ethicists will often find themselves unexpectedly involved in many issues, while trying to find solutions to problems, whether they are in the church, the community of in a family. One ethical lifestyle is seldom sufficient to deal with a particular issue, and Kenyan pastoral ethicists often find themselves in a sea of many related issues, all requiring attention. To serve all these ethnic groups, pastoral ethicists have to approach issues from a socio-cultural lifestyle, in order to understand the issues very well, so that they will be in a position to offer assistance. Some of these ethnic cultures have been influenced by Western cultures, brought into Kenya by Americans, Canadians and Europeans. Pastoral ethicists have to be consciously aware of all the cultural and ethical issues, so that they do not offend or harm people seeking their help. The topics and subtopics in this research work are obviously areas, that need independent and extensive research work. The researcher has incorporated them, to draw the 'true' picture of a Kenyan pastoral ethicist, involved in many issues at one time. In this way, the researcher believes that this research will contribute to pastoral ethical principles for Kenyan pastoral leaders in general, and pastoral ethicists in particular.
Open Access
Healing of shame in the Christian faith community: a Korean perspective
(University of the Free State, 2006-11) Park, Chin-Tae; Janse van Rensburg, Johan
English: The purpose of this study is to identify the shame that Koreans suffer from, and suggest that pastoral caregivers and the Christian faith community, in a Korean context, can help the recovery of the fragmented or depleted self, which has been caused by shame experiences, through forgiveness and acceptance by grace, by creating a healthy autonomy as the foundation of healthy growth and through the Christian faith community as a healing agent and healing ground. For the benefit of this study, the second chapter illustrates the phenomenon of shame. In this chapter, there is a discussion of a basic understanding of shame in the light of a phenomenological perspective and a psychological perspective. We find that shame is a source of a pathogenic force in the development and maintenance of various clinical disorders. In chapter three, the discussion focuses on Koreans’ experiences of shame in the light of a socio-cultural perspective and the Korean family system. It is pointed out, that in Korea, people learn to know shame in their earliest, most influential educational institution, the family. This occurs through “poisonous pedagogy” and/or “shame-bound parenting” or “toxic parenting.” Chapter four provides an understanding of shame from the perspective of a psychoanalytic understanding of shame. In this chapter an understanding of shame, in order to gain a good understanding of the shame issue of Koreans, is discussed based on the explanations given by Freud, Keren Horney, Alice Miller and Kohut’s self-psychology in relation to failed aspirations and ideals, plaguing and unsatisfactory early-object relationships, and narcissistic manifestations with shame at their core. In chapter five, there is a discussion on a biblical perspective of shame. In this chapter, we see how both the Old and New Testament address the issue of shame and find the ultimate solution of shame through the salvation of Jesus Christ. Chapter six provides some theological perspectives on shame based upon the investigations of the views of John Patton, Lewis Smedes, James Fowler, and Donald Eric Capps. These theologians; especially Capps’ view of shame, provides a theological foundation for a discussion of the healing of shame in a Korean context. In chapter seven, the discussion focuses on the method of healing shame in a Korean context, especially, healing shame through forgiveness and acceptance by grace, and by creating a healthy autonomy as the foundation of healthy growth. This is followed by a discussion of the faith community as a healing agent and healing ground. Lastly, in chapter eight, the discussion is about “how to” heal shame in a Korean context: how pastoral caregivers and counselors can be involved in the healing process, and the implications of this approach for pastoral care in a Korean context.
Open Access
Balans en perspektief: kernmomente van korporatiewe aanbidding?
(University of the Free State, 2007-11) Van Aswegen, Neille
English: It is becoming increasingly evident that church members have totally different expectations of the 21st century church. The main complaint is that people experience the church as being irrelevant in their daily lives. There are three strong basic needs which are influenced by religious activities, namely a search for fellowship, meaning and endowment for life This research is about finding a balance between the rational and the emotional perceptions during corporate worship, so as to involve the total being. Worship should be a formative experience. The development should result from an encounter with God which would compel man to humility before and obedience to God. Spiritual development and edifying should take place primarily through preaching of the Gospel. The emphasis should be on God-centred, Biblical corporate worship. Worshipping God is the most important activity of the faithful. This study is directed by the hypothesis that the cognitive, emotive and the conative are all three aspects of one and the same person and which should be given expression to during corporate worship. One should never dominate the other. A specific anthropological approach has been chosen. To modern man, the covenant holds the rational belief that the Creator God is the same Person who, in an emotional manner, speaks to his heart. God can be experienced as present and real. God promises and also enables. Humanness is twofold: person of the Covenant and image of God. A person of the Covenant should not only worship but also offer. Chapter 3 refers to thought patterns and systems. In the Bible the thoughts of man emerge as the central source of renewal. When man starts to think differently, he also starts to do differently. Whole brain thinking must be applied to optimally experience God. This means the integration of analytical, imaginative structured and sensitive approaches resulting in the combination of the rational and emotive; the objective and the subjective. From this follows emotional intelligence. Chapter 4 presents an evaluation of the effect of post–modernism on corporate worship. Inclusive and holistic thinking takes place from different angles within the spiritual realm of thought. Exclusivity has become unacceptable. The perceptions of the post-modernism could contribute towards reaching man as an entity. The dangers involved can however not be ignored. In Chapter 5 the issue of emotion comes up for discussion. This cannot be separated from religion. The faithful shall love God with heart, mind, body and even all strength. Emotion is something with definite power and depth in every person. God as well as man has feelings and needs. Cardinal emotions, namely regret, joy and peace, are exposed. These emotions form the basis for meeting with and experiencing God during corporate worship. Extra-cultic emotion is not relevant here. Reflection is cast on the Biblical emotion which brings about life changes in the faithful during corporate worship. The concept “spirituality” is used to describe the depth-dimension of humanness. Jonker (1989:288) says: “ We could translate it as religious perception, religious experience, religious study and religious practice. In the reformed tradition, devoutness is perhaps the word which, in the past, was more generally used.” It is about God and His honour; worship and laudation of God. The church service should nourish spirituality and spirituality should be the hallmark of the church service. Spirituality is how man experiences God and thereafter lives for Him. Worshipping is the primary task of the church and the faithful. Personal religion and worship go hand in hand. Corporate worship is a meeting between God and His congregation and should be reflected in the quality of the relationship among the worshippers. If worshipping does not affect man, it is not yet worship. True worship is when man’s entire being, rational and emotional, is captured by the reality of God’s love and grace. The church service is the heart of the congregation. Over-emphasis of either the rational or the emotional leads to unilateralism and attenuation. Renewal of the divine service lies therein that, throughout, God is constantly sought (mentally) and experienced (emotionally). Renewal of the church service is however secondary to the personal renewal of the believer. The nature of the church service lies embedded in the covenant. The challenge is to constantly find creative ways of reminding the worshipper of the reality and presence of God. Conscious meetings with God should be sought and experienced. A healthy balance between the rational and the emotional is important. From this follows a balanced spirituality. The theocentric character of the church service and its liturgical dynamics may however never be exchanged for an anthropological “happening”; just as the service may not unfold in the form of a lecture or teaching. It is a great event; a soulstirring meeting between the God of the Covenant and the people of the Covenant. Balance and perspective are attainable when and if God is heard, seen and sensed during the service (most probably in this order). This is vital for religious growth and spiritual maturity. It will counteract subjectivism.
Open Access
Die gebruik van meditasie en visualisering in pastorale terapie met tipiese probleme van die vroeë volwassene (student)
(University of the Free State, 2008-05) Heymans, Anna Margretha Susanna; Janse van Rensburg, J.
English: Recently meditation and visualization have acquired some prominence in the media. This has given rise to the question whether meditation and visualization can be used in pastoral therapy. Can right brain methods be employed to a larger extent in pastoral therapy and can meditation and visualization play a role in this? Traditionally churches have regarded meditation with some scepticism. This study investigated whether meditation and visualization can be regarded as Biblically sound, and whether Church history tells us more about the early use of visualization and meditation. Pastoral methods were investigated to establish an epistemology which could serve as an approach. The models investigated were: Heitink’s bipolar model, Clinebell’s eductive model, Louw’s convergence model and the narrative model. An eclectic approach was preferred with meditation and visualization being used as components within the combined application of all the above models. Brain functions play their part in meditation and visualization. The function of inter alia the reptile brain was discussed. It was concluded that meditation and visualization assist in converting the brain’s fight or flee reaction. It was also observed that during meditation brainwaves are in the Alpha phase which makes the brain susceptible to suggestion. This is why meditation ahead of visualization is important in order to prepare the brain for suggestion. Development tasks incumbent on the early adolescent were investigated. General characteristics of Generation X were delineated. A possible method was proposed where meditation and visualization were used as components of pastoral therapy. This method was applied to five clients.
Open Access
Pastoraat aan die afgetrede egpaar deur kanker geaffekteer: 'n narratiewe benadering
(University of the Free State, 2008-06-28) Brunsdon, Alfred Richard; Janse van Rensburg, Johan
English: 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.
Open Access
Publieke pastorale sorg aan persone geïnfekteer met en geaffekteer deur MIV en/of VIGS in die bruin gemeenskap van Oudtshoorn
(University of the Free State, 2008-11) Fourie, Jerry; Van den Berg, Jan-Albert
English: 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 Clinic’s programme. Qualitative research in the form of Participatory Action Research takes into service the narrators’ 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 researcher’s 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.