C O U N C I L F O R P A S T O R A L A N D S P I R I T U A L C O U N S E L L O R S Healing through Caring 1 http://www.cpsc.org.za CPSC Notes No 32 – May 2025 The role of music in trauma counselling ear Affiliates, John 4: 24 states: “God is spirit and those who worships him must worship him in spirit and in truth.” Jesus made this profound statement in his conversation with the Samaritan woman at the well (John 4: 1-26). During this conversa- tion, Jesus told the woman he is the Living Water, addressed her sin, and revealed him- self as the Messiah – she was aware of who was coming. In a few sentences He minis- tered to her and counselled her. He empha- sized that true worshippers would worship the Father in the Spirit and in truth. True worship is not about where you are, but about worshipping in sincerity and in align- ment with God’s truth. Jesus demonstrated that true worship leads to inner restoration and healing. The application of this truth in trauma counselling could be a powerful intervention to facilitate a connection with the Spirit of God and restore inner peace. Various psychological, emotional, and spiritual factors are integrated in music, and especially music that wor- ships the Triune God. On a psychological level, the lyrics and themes in worship music contain words of hope, love, compassion, redemp- tion and healing. Listening to these words instils hope and calmness in a person’s heart and mind that could help to reduce the anxiety and fear of a traumatized person. In addition, broken people can identify with the lyrics and the expressions of sorrow, and it becomes a way of ex- pressing their own sorrow. This leads to an emotional ca- tharsis of complex feelings. Worship music in a commu- nity of believers help to connect people and brokenness and emotional pain is shared. On a spiritual level worship music could fill the person’s spirit in such a way that it brings new insights and a stronger connection with God. Words of praise that focus the mind and spirit on the greatness and goodness of God serve to strengthen faith and deepen a spiritual connec- tion with God. The melody and harmony in worship music generally has a soothing effect, and the use of various musical instruments and rhythms, can evoke deep emo- tional responses. Utilizing worship music in trauma counsel- ling should be done with the consent of the client, and a clear explanation of the pur- pose of the music. Worship means respect- ful devotion of God; it means to acknowledge his power and perfection in gratitude. It includes an understanding of his greatness, goodness and holiness. Seek- ing the presence of the Holy One through worship music opens the soul of a broken person to receive deeper inner healing in the protective presence of God. Romans 12: 1 points out that worship is our “reasonable” service to God in gratitude. It cultivates obedience and reverence to the one True God according to Deuteron- omy 6: 4-5: “The Lord our God, the Lord is one! You shall love the Lord your God with all your heart, with all your soul, and with all your strength.” Cultivating an attitude of faith, love and gratitude that focuses away from emo- tional pain is a strong psychological and spiritual inter- vention that counters depression and morbidity. Worship music does not only facilitate healing of emo- tional pain and gratitude but instils joy. Music stimulates the release of neurotransmitters such as dopamine which are associated with feelings of pleasure. Music encourages mindfulness and engaging with feel- ings rather than being overwhelmed by them. Worship music serves as a powerful spiritual interven- tion to provide a safe space for depression, connection and reflection. It can help people who are grappling with the effects of trauma to heal. Let us sing to and with our clients: Ps: 84: 4: ”Happy are those who live in your house, ever singing your praise. Happy are those whose strength is in you, in whose heart are the high- ways to Zion.” Many blessings, Prof Nicolene Joubert Chairperson ■ D CPSC Notes Healing through Caring 2 http://www.cpsc.org.za Boundaries (Part 30) By Dr Hanlie Meyer, Counselling Psychologist in private practice and CPSC affiliate oday we are going to consider the seventh principle of teaching chil- dren set boundaries, according to Cloud and Townsend (2002), namely the law of proactivity. The authors distinguish between reac- tive boundaries and proactive bounda- ries. According to them, reactive boundaries signals that some- thing needs to be dealt with. In other words, reactive boundaries are the child’s reaction to something that has happened and merely identifies the problem. Contrary to this, proactive boundaries go beyond merely indicating what is wrong, to solving the problem. This implies pro- active planning of future behaviour to resolve the pre- sent unwanted/uncomfortable/unacceptable situation created by someone else’s behaviour. Even as adults we struggle to choose proactivity above reactivity, especially those of us who have not been taught to set boundaries proactively as children. We tend to hope that the problem will go away. Some- times we might withdraw, while at other times we may give the other person a cold shoulder or even worse, lash out. These behaviours are intended to give the other per- son a warning to back off and not repeat the behaviour. What we most probably have not been taught -- or tend to forget -- is that we cannot change another person's habitual behaviour by our reactive behaviour. How often do we use one or more of these phrases: “I am writing him/her off”; “Enough is enough”; “If she does not ask forgiveness, I will not interact with her again”; “I just want him out of my space”; “What can I do to change her behaviour towards me?” These statements merely indicate that there are existing problems, but do not solve them. Young children cannot verbalize their frustrations, dislikes or fears. They can only protest reactively through different unwise and un- helpful behaviours. We as parents need to help them to develop the ability to set appropriate boundaries instead of exploding, withdrawing, or being impulsive – even abusive. When children are very young, their reactive bounda- ries are necessary for their protection, survival and growth. Children are not born with the ability to set pro- active boundaries, yet they must be able to protest what they do not like (i.e. being tickled endlessly or being ex- posed to loud noises), or what they fear (being abandoned or hurt). However, they cannot get stuck in expressing what they hate after it has happened into adulthood. They need to be taught to grow up defined by more than what they hate. I suspect that some parents reading this can recognise some of their own adult struggles re- sulting from not being allowed to protest as very young children or not having been taught how to set boundaries proactively. Counsellors can also identify many of their clients’ inabilities to set boundaries from what is discussed here! When children do not grow beyond reactive bounda- ries, they develop a victim identity. They view their struggles to be caused by circumstances or people around them, not from inside them. They would typically say “You hurt me”; “You make me angry”; “If only he/she would…” The dilemma is that no problem originating from outside of us, is solvable by us. Let us consider a few reactive boundaries in our children: • Tantrums. Is there any parent who is unfamiliar with this one? Tantrums are most effective in public, or when you are in a hurry, when you are sick or very tired. The easiest way is then to give in to the demand. Even we as adults do not want our desires and demands un- fulfilled! We can also “throw a tantrum” – usually against a spouse, an adult child, a friend or of course: against God. In adults, tantrums could take the form of emotional withdrawal, a cold shoulder, financial “pun- ishment”, or withholding sexual intimacy in reaction to unwanted behaviour from the partner. • Oppositionalism: the child showing this behaviour op- poses whatever the parent says, asks or requires of the child. The child will refuse to pick up her clothes behind her, clean her room, clear the table or do homework. • Whining: When the parent dares to restrict the child’s behaviour (limits time spent on a game, refuses to buy a toy or chocolate) plaintive complaining immediately follows. This normally outlasts the parent’s nerves! No argument or promise can satisfy the child. • Impulsivity: When the child is denied something, she immediately says something hurtful (“You are stupid”, “You don’t love me”), runs away – even hiding some- times, breaks or hides something the parent values or acts out in one or other way. • Fighting and violence: This happens when the child’s protest takes on physical dimensions. He might throw things, break things, get involved in school-fights and even hit the parent or a sibling. T CPSC Notes Healing through Caring 3 http://www.cpsc.org.za Cloud and Townsend (2002) remind us that our chil- dren’s responses are reactions to some external influ- ences and are not determined by internal values or thoughts. Their reactions are against what they don’t like and are not determined by what hey value. Reactive boundaries are thus not value driven, but driven by dis- comfort, dislike, fear, or frustration of desires. What are the dynamics underlying these reactive boundaries and how can the child be guided and helped to grow into developing proactive boundaries? The point of departure we need to bear in mind, is that the child needs to have reactive boundaries to start off with and needs to be allowed to voice these. The child is born into fear and helplessness. She is afraid of being hurt, losing love, or dying and does not have the ability to take care of herself or protect herself. If the child does not experience the love, care and pro- tection that she needs and is not allowed to voice her needs or dislikes, she becomes compliant out of fear. Fearing the effects of resisting, she allows unwanted things, such as not having her needs met, frustration, her parents’ absence – even abuse. When she experiences enough love to feel safe with her feelings, she feels the safety to experience her rage at what she does not like or want. Then she can start setting the necessary reactive boundaries and protests with tears, tantrums, or acting out. This is just the beginning of the process of learning to de- fine herself and identify the problems that need to be solved. Now there is freedom to say both yes and no. Parents who are supportive and have developed the skills of setting proactive boundaries themselves, can now help the child to understand and structure proactive boundaries. These boundaries are learnt by developing higher and higher levels of healthy motivation (defining self in terms of values) until they are based on truly loving God and others. The example and experience of this Godly love from parents and caregivers, are the founda- tion stones of the learning process. Cloud and Townsend (2002) define proactive boundaries in the following way: • Proactive boundaries go beyond problem identifica- tion to problem solving. The mature caring parent can help the child to consider more constructive expres- sions of her personal desires, likes and dislikes. The un- derlying principle here is again to guide the child to take ownership of her feelings by allowing the feelings and guiding the child to expressions of these feelings in- stead of expecting the circumstances to change by her reactions to them. Proactive boundaries encompass both what the child is for and against. The mature parent can help the child to learn to take a stand based on healthy and pos- itive values to protect herself and learn to live from the heart of God. For example: if she can learn that God loves her body and she is allowed to love her body, she can take a stand against abuse out of love for her body and not merely out of fear of getting hurt and thus re- acting to being hurt. This helps the child to learn prin- ciples for setting proactive boundaries, instead of needing to be work out rules for every situation. Proactive boundaries mean others can’t control the child. To guide the child to understand that a boundary is set based on internal values in line with who God is and how He sees her as made in His image, sets the child free from guilt feelings when she sets her bound- aries and the other person protests them. Reactive boundaries imply that the child can only be safe, happy, or have the right to dislike something when the other person understands and accepts the child’s boundaries and changes their behaviour with- out the child needing to take a positive stand for her- self based on internalised values. This approach makes the child a victim. The process of learning to be differ- ent, allowing oneself to be different and embracing one’s otherness, can only be taught in a loving and sup- portive environment. Children need to learn that they do not only have the right to like or dislike something when someone else endorses it and change their own behaviour accord- ingly. We do not have power over other peoples’ be- haviour – but we can take a stand for our own values despite their protests. Proactive boundaries are not about revenge and fair- ness, but about responsibility and ownership of feel- ings and values. Our children need to learn that peo- ples’ behaviour does not change when they take re- venge on the other person or insist that the other per- son changes for them to have the freedom to take a stand. They need to learn to take ownership of their feelings and bring these feelings in line with values from which they live whether the other person likes it or not. In this way we learn to form healthy friendships and relation- ships, instead of becoming pleasers while we resent others and blame them for taking advantage of us and not respecting our boundaries. As we learn to allow the Holy Spirit to guide us into a life on God’s terms, we are set free from the fear of other peoples’ reactions, because we can accept and embrace the fact that God wants our lives to be enlarged to be- come more and more like He is, instead of wanting us to be diminished into pleasers who always need the ap- proval of others Proactive boundaries ▪ go beyond problem identification to problem solving ▪ encompass both what the child is for and against ▪ mean others can’t control the child CPSC Notes Healing through Caring 4 http://www.cpsc.org.za When boredom becomes a reason for drug abuse By Dr Marianne Viljoen ecently I had the opportunity to engage with recovering drug addicted adults during a lecture regarding the causes of drug addiction. Research indicates that there are three prime motivations for taking or ex- perimenting with drugs and alcohol: i. Curiosity about the effects of drugs, especially when friends are using. ii. Needing excessive energy (wanting to be high) and craving euphoria. iii. Relief from of emotional pain such as depression and anxiety (Zuckerman, 2007). However, during the lecture, the group was asked what their personal reasons for drug use had been. Surprisingly, two thirds of the residents said that their prime reason for using drugs had been boredom. The euphoria brought on by taking drugs such as crystal meth, cocaine, and CAT increases dopamine levels in the brain. These substances lead to feelings of euphoria, ex- citement and being “high”. But the downward spiral with devastating effect on health and life soon follows. Being bored with life, runs much deeper than the mere absence of excitement. Nabrilla, Christa and Dannisworo (2018) state in their research that the term boredom de- scribes feelings of worthlessness, dissatisfaction, fretful- ness and hopelessness. Bored people who resort to drug use, have not found meaning in life. These individuals find everyday life dull. They are described as sensation seekers and like to call themselves adrenaline junkies. The dangers they take include reckless driving while under the influence, partaking in dangerous misdemeanours and petty crime. They will steal or com- mit burglary to find money for their drug of choice. Inter- acting with drug dealers is dangerous and having these substances in their possession is a felony, but they find the danger invigorating. Drugs such as methamphet- amine (tik, crystal-meth) produce a long- lasting do- pamine high which may last for up to three days, with euphoria, increased energy and hyperactivity. This is a health hazard with unfortunate consequences for the body and mind. Sensation-seeking behaviour is made worse, because we currently live in a stimulus seeking society constantly drawn to new trends, sensations and thrills as the tech- nology of the internet draws us to social media and entertainment. We are part of a dopamine-driven society with people conditioned to seek instant gratification and new experiences. People who constantly crave excitement have not found peace and are searching for meaning and a sense of purpose in their lives. They feel worthless and hopeless. They need God in their lives. It is only in the presence of God that we will find peace, and in having loving and compassionate relationships with others, we will find a sense of purpose. Research indicates that there is a high suc- cess rate of Christian spiritual driven reha- bilitation programs for drug abusers. (Baraldo et.al. 2019.; Chitwood, Mc Bride, and Comer- ford, 2008). Finding God and relying on Him and His redeeming love brings meaning and purpose to our lives. Proverbs 3:5-6 says: “Trust in the Lord with all thine heart; and lean not unto thine own understanding”. The second factor that supports successful rehabilitation is our relationships and bonding with family, friends and loved ones. Literature regarding drug rehabilitation puts much emphasis on the role of engaging with supportive relationships in overcoming addiction. Johan Hari (2019). explains how we may rebuild our lives through bonding and involvement with other people. These research findings are supported by scripture: in Mathew 22:37-39 Jesus says that the greatest command- ment is: “Love the Lord your God with all your heart, with all your soul and all your mind” and following this He in- structed us: “Love your neighbour as you love yourself”. It is amazing to know that true healing from feelings of worthlessness and hopelessness and the need for drugs and alcohol are found in our relationship with God. Dr Marianne Viljoen (D.Phil) Psychology is a psychothera- pist with a practice in Pretoria. She counsels people with addiction, depression and anxiety and explores how un- happy childhoods influence lives. REFERENCE LIST: Beralaldo, L., Gil, F., Ventriglio, A. De Andrade, A. Da Sylva, A.G. Torales, J. Concalves, P.D. Bhugra, D. and CastaDell-Maria, J.M. 2019. Spirituality, Religios- ity and Addiction Recovery: Cur- rent Perspectives. Current Drug Research Review, Vol 11:26-32. Chitwood, D. D., Mc Bride, D.C. and Comerford, M. 2008. Experi- ences of religiosity and spirituality among alcohol and drug prob- lems treatment of clients in faith-based and secular programs. Jour- nal of Religion and Health, 47(3):227-239. Hari, J. 2019. Everything you think you know about addictions is wrong. Ted Talk. You Tube. Nabilla, S.P., Christia, M. and Dannisworo, C. A. 2019. The relation- ship between boredom proneness and sensation seeking among adolescent and adult former drug users. Advances in Social Sci- ences, Education and Humanities Research. Vol. 29. ■ R “We live in a dopamine-driven society. But the real dopamine - the lasting kind - exists within us.” Anisha Sinchawla CPSC Notes Healing through Caring 5 http://www.cpsc.org.za Navigating "The Grand Question": What to do? By Liza Borstlap, CPSC affiliate ife often presents us with challenging choices, which we can refer to as "The Grand Question." These decisions can range from career changes to personal relationships, and they often come with a multitude of voices offer- ing guidance. While external advice from best friends, pastors, spouses, and society (including social media and group thinking) can be valuable, it can also leave us feeling uncertain and stuck in a cycle of procrastina- tion. The Pitfalls of External Guidance Listening to external guides can sometimes lead to con- fusion. Each voice brings its own perspective, influenced by their experiences and beliefs. Society's advice, ampli- fied by social media, can create a cacophony of opinions that make it difficult to discern the best path forward. This overwhelming influx of advice can leave us in limbo, delaying action and decision-making. Embracing Your Internal Compass A healthier approach to "The Grand Question" is to fol- low your internal compass. This inner guide can be re- ferred to as a gut feeling, intuition, or the prompting of the Holy Spirit. By setting aside time to reflect on your personal convictions and in- corporating your unique life experiences, you can find clarity amidst the uncer- tainty. While you may still feel unsure, living authenti- cally allows you to create meaning in the ambiguity. Creating Meaning in Uncertainty Living an authentic life means listening to your own unique voice. It involves thinking for yourself and making decisions based on your values and experi- ences, rather than suc- cumbing to the constant judgment and criticism from others. This process can be empowering, help- ing you to navigate difficult decisions with confidence. The Role of Counselling Counselling can play a cru- cial role in this journey. A skilled counsellor can help you find your own voice and develop a framework for interpreting your difficult questions. Through counselling, you can learn to trust your internal compass and create meaning in uncertainty. This support can enable you to make decisions that align with your true self, fostering personal growth and resilience. Real-Life Example: Sarah's Career Change Sarah had been working in a corporate job for over a decade. She felt unfulfilled and yearned for a career that aligned with her passion for helping others. When she started contemplating a career change to become a therapist, she faced "The Grand Question." Friends and family offered varied advice, some encouraging her to stay in her stable job, while oth- ers supported her dream. Social media added to the con- fusion with mixed messages about career changes. Feeling overwhelmed, Sarah decided to follow her inter- nal compass. She spent time reflecting on her personal convictions and experiences. Her gut feeling, coupled with a sense of calling, guided her towards pursuing her passion. Despite the uncertainty, Sarah chose to live au- thentically and enrolled in a counselling program. Counselling helped Sarah navigate her decision. Her counsellor provided sup- port and helped her trust her inner voice. Today, Sa- rah is a successful thera- pist, finding fulfilment in her work and creating meaning in the uncertainty she once faced. "The Grand Question" is a part of life that we all face. By choosing to follow your internal compass and seek- ing counselling support, you can navigate these dif- ficult decisions with greater clarity and confi- dence. Embrace your unique voice, live authenti- cally, and create meaning in the uncertainty. Your journey is yours to shape, and every decision you make is a step towards a more fulfilling life. ■ L CPSC Notes Healing through Caring 6 http://www.cpsc.org.za Freedom Fantasy By Heinrich Lottering n the post-modern era, personal choice and individuality have become the man- tra for many individuals who feel them- selves enlightened and progressive in thought. Yet are we really living in such an unprecedented time where we truly have the freedom to do and think what we want. However, I suspect the notion of limitless freedom is simply a smokescreen for per- sonal rebellion and selfishness. In adolescence, as it is described in child development psychology, one of the most prominent aspects of the still immature emotional state of the teenager is a fanatic yearning for freedom which leads to risky behaviour and a constant challenging of authority. Since the Western world has experienced unprece- dented prosperity in the last generation or two, with peace and technological and medical progress, many individuals in society are at liberty to be emotionally less mature. The well-known saying that good times produce soft people is quite apt here. Let us reflect on a few life scenarios where freedom is not an option. To have quality of life, health is important to us all. People exercise their freedom of choice with their daily nutrition intake and meals, their decision to exercise or not, and whether to use supplements / pre- scribed medication or not. Of course, they will reap the fruit of these choices, as the consequences of their decisions may eventually curb their freedom. Another important component of a successful life is money and finances. Again, most individuals would ar- gue that there is extensive freedom of choice when it comes to financial abilities and paths. Is that true, though? Without proper education and study, as well as hard work and career dedication, the vast majority of so- ciety is anything but financially free. E.g., look at the small percentage of people who really achieve financial excel- lence -- if those resources are not properly and responsi- bly governed and utilised, the long-term prospects are also anything but bright. For all of us the financial world around us runs on very definite regulations and princi- ples – leaving the individual with very little true freedom. Human relationships are truly one of the crucial as- pects of a life filled with quality. Love and support be- tween spouses, siblings & friends “make the world go round”. Yet, as anyone with the slightest knowledge and insight in human interaction will acknowledge, those re- lationships run on very distinct relationship norms and rules - like trains run on tracts. No-one is free to do as they wish with family and friends, nor to re- alistically expect stable and lasting relation- ship bonds. Where is the idolised freedom? As a final example we can reflect on laws and statutes of governance we all must abide by. There is no escaping the internal revenue department and its yearly require- ments with tax returns and payments! Buckled up behind your car's steering wheel you had better abide by traffic ordinances to prevent fines or arrest. It’s needless to discuss theft or assault as an outflowing of freedom with regards to greed and irritation with others – there is simply no freedom for these acts; quite the op- posite as these acts will cost you your freedom. This brings me back to my original question: Why are we as a post-modern society so obsessed with personal freedom and non-conformity? Or are we living in a time where personal rebellion is simply praised and placed on top of a pedestal? I have found it more and more over the years in the coun- selling therapy sessions I do, but also in dealing on a spir- itual level with Christians – this over-inflated notion of complete freedom is nothing more than rebellion against norms, standards and Biblical ethics. The perpetual problem that ensues for people believing in and living with unbridled freedom in their refusal to conform to any expected norm or rule, is constant conflict -- at school, university and work, as well as in their social circles with both family mem- bers and friends. Secondly, and even more serious, is the rebellion in their spirituality that leads them down wrong pathways of their own understanding and design whilst completely convinced that they are saved and living within God's will. To summarize: We in the West are living in an era where personal choice is celebrated and traditional norms and conformity are villainised. As someone with years of counselling therapy experience, it is an undeniable fact that those individuals living a life of doing everything dif- ferently as a standard for their distinct individuality, are often the most miserable, unfulfilled and ill-adapted peo- ple one will encounter. REFERENCES www.vox.com The Paradox of American Freedom. 8 November 2021 www.petershallard.com The Self Sabotaging Paradox of Being Ob- sessed with Freedom. https://salt.london Is Too Much Freedom Making You Miserable? ■ 0837302887 www.glitterforchrist.co.za I http://www.vox.com/ http://www.petershallard.com/ https://salt.london/ http://www.glitterforchrist.co.za/ CPSC Notes Healing through Caring 7 http://www.cpsc.org.za Applying the power of Pastoral Counselling in South African schools: Introduction By Andrew Mosebo he news media regularly reports on the high drop-out rate in South African schools. Many learners experience challenges in mul- tiple areas in their lives that severely affect their performance in evaluations and exams. The Zero Dropout Campaign report found that learners dropped out of school because of a combination of factors, such as failing grades and dis- ruptions in their lives. Christians have a social responsibility to make a differ- ence. Pastoral Counsellors are in a position to provide specialized support to teachers and School-Based Sup- port Teams (SBST) in South African schools, towards sup- porting learners with social chal- lenges they come across. Learner challenges Learners spend their early years in schools mastering the curricu- lum and learning to function within a social group. They de- serve to always be supported so that they can focus and be free from hindrances in their aca- demic pursuits. After nine years of teaching ele- mentary school classes, I know that social challenges can be huge stumbling blocks for some learners towards achieving academic ex- cellence and completing their basic education. During the 24th Teachers Awards on 5 October 2024, President Ramaphosa gave a speech in which he high- lighted the importance of having teachers who are de- voted, tender gardeners and teachers who are nurturing the nation through their devotion. A key aspect of the speech was about the diligence of teachers knowing the special needs of each learner. Every learner is unique in his or her own way, needing special support within their own challenges. Teachers are tasked with the guidance and encourage- ment of these learners. The sentiments echoed above form much of what can be termed “specialised support” to which the Department of Basic Education is commit- ted. Through the Education White Paper 6, under Inclusive Education, the Department of Basic Education wants to move towards a new approach of supporting learners within the basic education sector who are deemed vulnerable and are regarded as mar- ginalised and excluded due to their social chal- lenges and backgrounds. Article series In a series of articles on the role of Pastoral Counsellors in our schools, I will address how these counsellors apply their expertise in the form of Christian counselling, bereavement counselling, emotional conditions, cultural counselling, relationship counselling, abuse and bullying, as well as secondary behaviour to emotional conditions. The series will be guided by a theory of Osmer (2008) in which the four tasks for practical theology will unfold the contribution of Pastoral and Spiritual Counsellors in the education sector through the fol- lowing set of questions: 1. What is going on? – the de- scriptive-empirical task. 2. Why is this going on? – the in- terpretive task. 3. What ought to be going on? – the normative task. 4. How might we respond? This is where the key role of Pastoral Counsellors will be highlighted regarding the support of learn- ers experiencing challenges. Reference Osmer, R.R., 2008. Practical theology: An introduction. Wm. B. Eerdmans Publishing. BIOGRAPHY I was born in Johannesburg and currently reside in Brandfort in the Free State Province. I am a teacher by profession with the follow- ing qualifications from UFS: B.Ed. (Senior and FET); PGDip in Education (Curriculum Studies); Advanced Diploma in Theology and a M.Th. Masters in Practical Theology. After nine years in teaching, I came to realise that many of the learners in public schools are overwhelmed, not performing well academically and dropping out of school before they could com- plete their basic schooling. If a school employs a Pastoral Counsel- lor full-time, learners can have guidance and counselling on a reg- ular basis. I have a huge passion for seeing learners from predominantly dis- advantaged backgrounds defying the odds and being successful in life through the motto “Future through Education“. I trained and registered as a Pastoral Counsellor to be qualified to better assist the South African learners. My Master’s degree dissertation entitled “Christianity and social responsibility of youth ministry and Pastoral Care as a support structure for school learners” provide more detailed information on this issue of pastoral counselling in public schools. ■ T https://www.psa.co.za/docs/default-source/psa-documents/psa-opinion/dropout-rate.pdf https://www.psa.co.za/docs/default-source/psa-documents/psa-opinion/dropout-rate.pdf https://groundup.org.za/article/implement-programme-help-identify-learners-more-susceptible-dropping-out-demands-zero-dropout-campaign/ https://www.education.gov.za/ArchivedDocuments/ArchivedArticles/24thNationalTeachingAwards.aspx https://www.vvob.org/files/publicaties/rsa_education_white_paper_6.pdf CPSC Notes Healing through Caring 8 http://www.cpsc.org.za Pathway of Life By Mrs Roxanne Bailey, Career Guidance Counsellor, Independent Psychometrist and Pastoral Counsellor 2 Corinthians 12:9-10 (KJV) 9 “And He said unto me, My grace is suffi- cient for thee: for my strength is made per- fect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. 10 Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecu- tions, in distresses for Christ's sake: for when I am weak, then am I strong.” 1 Peter 5:10 (KJV) "But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, af- ter that ye have suffered a while, make you perfect, stablish, strengthen, settle you." This verse promises that after a period of suffering, God will perfect, strengthen, and firmly establish His people. Keywords: serialism, infirmities, cuckoo clock, pathway of life, grace, strengthen. Introduction A deep search for meaning: It feels like time stood still. Almost as though the cuckoo clocks pendulum-driven motion towards movement de- cided to skip each note or beat … a heart which stopped for only a short while. The human brain can only survive for 3-4 minutes if the heart does not start again. In an instant something can transcend into an unreal overwhelming feeling of a dream- like stage. It feels like “Serialism” which refers to the ordering of things aired in a specific order to tell a continuous story. In music it involves putting musical elements in some kind of order, whether they are pitches, durations, dynamics, or something else. This type of twelve – note structuring was commonly associated with composers of the 2nd Viennese School – e.g., Arnold Schoenberg, Anton Webern and Alban Berg. My world as a ‘normal’ human being skipped a beat: it felt like the ‘twelve-note’ composition drastically changed its rhythm. Normal human being… I didn’t feel like a counsel- lor at that moment in time, as 2 times I drove with my mom in ambulances. The journeys felt exceedingly long: with an unexplainable emotional state; since it felt non-existing each time when the pendulum changed its direction. Content Can a life be called ‘normal’ with all the tribulations en- dured? Each human being faces a life with its own hurts. The Bible mentions the word ‘infirmity’. This could be a spiritual weakness, physical weakness or ailment. Ac- cording to the International Standard Bible Encyclo- paedia, "infirmity" is used either in the singular or plu- ral (the latter only in the New Testament) and with somewhat different meanings: (1) As sickness or bodily disease. In the last instance, the affections seem to have been dyspeptic, the dis- comfort of which might be relieved by alcohol, alt- hough the disease would not be cured thereby. It is probable that this condition of body produced a certain slackness in Timothy's work against which Paul several times cautions him. In Luke 7:21 the Revised Version (British and American) "diseases," is used here -- a bet- ter rendering of the Greek noun than the King James Version "infirmities." (2) Imperfections or weaknesses of the body (Romans 6:19; 2 Corinthians 11:30 the King James Version; Ga- latians 4:13). (3) Moral or spiritual weaknesses and defects. In this sense it is often used by the classic English writers, e.g. Milton's "the last infirmity of noble minds": compare Caesar, IV, iii, 86. The infirmity which a man of resolu- tion can keep under his will (Proverbs 18:14) may be ei- ther moral or physical. In Luke 13:11 the woman's physical infirmity is ascribed to the influence of an evil spirit. This infirmity within this counsellor’s holistic being is drenched with emotional pain; realising that one’s hurts are just one spec in the scope of life and others endure more. One starts to come to the serialism of the order of life. My daughter drew such a beautiful image depicting this: Starting the journey by the palm entering the pinkie, exiting into the ring finger, further journeying into the middle finger, making one’s way to the index finger and entering the thumb, she gave such a mirac- ulous description: https://www.biblestudytools.com/encyclopedias/isbe/infirmity.html https://www.biblestudytools.com/encyclopedias/isbe/infirmity.html http://www.christianity.com/bible/search/?ver=niv&q=lu+7%3a21 http://www.christianity.com/bible/search/?ver=niv&q=ro+6%3a19 http://www.christianity.com/bible/search/?ver=niv&q=ro+6%3a19 http://www.christianity.com/bible/search/?ver=niv&q=2co+11%3a30 http://www.christianity.com/bible/search/?ver=niv&q=ga+4%3a13 http://www.christianity.com/bible/search/?ver=niv&q=ga+4%3a13 http://www.christianity.com/bible/search/?ver=niv&q=pr+18%3a14 http://www.christianity.com/bible/search/?ver=niv&q=lu+13%3a11 CPSC Notes Healing through Caring 9 http://www.cpsc.org.za You start as a fragile, pure and bold infant / toddler and then start to grow and journey into the pre-teen stage: where she currently finds herself. However, in this vast spectrum she mentioned: “Mom, you are within the middle finger and grandfather is within the thumb.” My daughter stated that there always are unique hurdles and things to learn from an emotional, physical and mental perspective. Each one of life’s pathways will not necessarily be easy. “Mamma, Ouma is nou in die hart, want sy het reeds die pad voltooi.” This beautiful description from my daughter made one realise that the infirmities on each one’s pathway in life can be guided through His Grace. A few guidelines to support the counsellor, and to con- sider during counselling to understand someone’s infir- mity on the pathway of life are: 1. Kohlberg’s Three Levels of Moral Development CPSC Notes Healing through Caring 10 http://www.cpsc.org.za 4. Fowler’s seven primary stages of faith According to J.W. Fowler (2020) there are seven primary stages of faith: Stage 0 – Primal Undifferentiated Faith (Ages Birth-2)- This stage is very much like Erik Erikson’s first stage of trust ver- sus mistrust. Stage 1 – “Intuitive-Projective” Faith (Ages 3-7). Children at this stage have acquired language and the ability to work with symbols to express thoughts. Stage 2 – Mythic-Literal Faith (Ages 7-12). Children at this stage have a belief in justice and fairness in religious mat- ters, a sense of reciprocity in the workings of the universe. Stage 3 – “Synthetic-Conventional” Faith (Ages 12 to Adult). This stage is characterized by the identification of the adolescent/adult with a religious institution, belief sys- tem, or authority, and the growth of a personal religious or spiritual identity. Stage 4 – ”Individuative-Reflective Faith” (Ages Mid- Twenties to Late Thirties). This stage is often character- ized by angst and struggle as the individual takes per- sonal responsibility for her beliefs or feelings. Stage 5 – “Conjunctive” Faith (Mid-Life Crisis). A per- son at this stage acknowledges paradoxes and the mys- teries attendant on transcendent values. Stage 6 – ”Universalizing” Faith, or ”Enlightenment”. (Later Adulthood). This stage is only rarely achieved by individuals. A per- son at this stage is not hemmed in by differences in re- ligious or spiritual beliefs among people in the world but regards all beings as worthy of compassion and deep understanding. 3. Erikson’s 8 Stages of Psychosocial De- velopment The spiritual perspective provides the ultimate guid- ance to re-establish the significance of the heartbeat or the swing of the pendulum: here everyone is unique in their infirmities and spiritual growth. Infirmities on our life pathway can either let us grow emotionally, let us rethink, our moral reaction and foremost guide us to God’s Grace. CPSC Notes Healing through Caring 11 http://www.cpsc.org.za Conclusion When a cuckoo clock breaks, it stops working -- the clock runs too slow or too fast, or the pendulum does not swing properly. As I felt my world stop, when my mom and friend passed away last year September 2024, my pendulum started to slow down. My weights, my chains and pendu- lum, as well as the positioning on my life’s pathway started to shift. Even though I have knowledge of many theories and even though I have guided many clients through trauma, this trauma was too close to home: my own clock (called life) needed repositioning on the wall- my pathway. It was not that one needed repair but needed to focus on entrusting one’s whole self into God’s Mercy and Hand, since one felt in total emotional disarray. Slowly, yet surely, God (as the pendulum) started providing unconditional and sufficient Grace. God knew what was needed: calmness through the unbearable pain (chains) and He knows how to bring the uncertainties (weights) back into the serialism to strengthen His child. Reading these lyrics from the song “Only Time” by Enya (2002), one realises His Grace for us: The cuckoo clock will move precisely in the correct time or serialism when one realise that where the road flows or meet is God’s Heart, thus His Hand and His Heavenly King- dom. All of us, as depicted by the drawing by my daughter, needs to move towards His unfailing Heart; no matter the infirmities faced. Nonetheless, this is not easy and takes faith and accepting support. Just like the story “The Cuckoo Clock” by Moles- worth (1839-1921) where Griselda learned a lesson: “She dreamt that the cuckoo came once more; this time, he told her, to say ‘good-bye.’ "For you will not need me now," he said. "I leave you in good hands, Griselda. You have friends now who will understand you–friends who will help you both to work and to play. Better friends than the man- darins, or the butterflies, or even than your faithful old cuckoo. And when Griselda tried to speak to him, to thank him for his goodness, to beg him still sometimes to come to see her, he gently fluttered away. "Cuckoo, cuckoo, cuckoo," he warbled; but somehow the last "cuckoo" sounded like "good-bye."’ There will still be days of tribulations, yet we can always know that all is in God’s Hand and that He will never leave us. His ‘cuckoo’ will never be a final good- bye. His ‘cuckoo’ al- ways guides us on His pathway with unfailing hope. Bibliography Fowler, J.W. (2020). The Stages of Faith. Aging, de- velopmental, late adulthood, late childhood, human devel- opment, late adulthood, late childhood, middle childhood, midlife development, spirituality, stages of life, uncatego- rised. https://www.institute4learning.com/2020/06/12/the- stages-of-faith-according-to-james-w-fowler/ Erikson’s 8 Stages of Psychosocial Development. https://gcwgandhinagar.com/econtent/docu- ment/1587961371UNIT-2.pdf Peck, M.S. The stages of spiritual growth. https://www.da- vidbissette.com/stages-spiritual-growth.pdf The Barrett Seven Stages of Psychological Development Model. https://cdn.prod.website- files.com/5da907821e9c2c81a986dd1e/60539d32b8e52bc 22b598c7c_The%20Seven%20Stages%20of%20Psychologi- cal%20Development.pdf https://viva.pressbooks.pub/openmusictheory/chapter/ba- sics-of-twelve-tone-theory/ https://www.christianity.com/wiki/christian-terms/what-is- infirmity-bible-definition-meaning.html Kohlberg’s Three Levels of Moral. Development. https://www.simplypsychology.org/kohlberg.html. Saul McLeod, PhD Editor-in-Chief for Simply Psychology BSc (Hons) Psychology, MRes, PhD, University of Manchester Moles- worth (1839-1921). The Cuckoo Clock. Illustrated by Walter Crane, 1845-1915. London: Macmillan and Co., 1893. ■ https://gcwgandhinagar.com/econtent/document/1587961371UNIT-2.pdf https://gcwgandhinagar.com/econtent/document/1587961371UNIT-2.pdf https://cdn.prod.website-files.com/5da907821e9c2c81a986dd1e/60539d32b8e52bc22b598c7c_The%20Seven%20Stages%20of%20Psychological%20Development.pdf https://cdn.prod.website-files.com/5da907821e9c2c81a986dd1e/60539d32b8e52bc22b598c7c_The%20Seven%20Stages%20of%20Psychological%20Development.pdf https://cdn.prod.website-files.com/5da907821e9c2c81a986dd1e/60539d32b8e52bc22b598c7c_The%20Seven%20Stages%20of%20Psychological%20Development.pdf https://cdn.prod.website-files.com/5da907821e9c2c81a986dd1e/60539d32b8e52bc22b598c7c_The%20Seven%20Stages%20of%20Psychological%20Development.pdf https://viva.pressbooks.pub/openmusictheory/chapter/basics-of-twelve-tone-theory/ https://viva.pressbooks.pub/openmusictheory/chapter/basics-of-twelve-tone-theory/ https://www.christianity.com/wiki/christian-terms/what-is-infirmity-bible-definition-meaning.html https://www.christianity.com/wiki/christian-terms/what-is-infirmity-bible-definition-meaning.html https://www.simplypsychology.org/kohlberg.html https://www.simplypsychology.org/author/saulmcleod CPSC Notes Healing through Caring 12 http://www.cpsc.org.za From Police Captain and Detective to Trauma Counsellor Compiled by Ilse Grünewald t the age of 55 Jestus Fouché decided to leave his job as captain and detec- tive in the SAPS to become a full-time trauma counsellor. Jestus spent 35 years in the Police Service, 21 as a detective. He saw and experienced events very few of us can even begin to imagine. He was actively involved in police investigations (homi- cides, rapes, house and business break- ins, serial murders and rapes) and crime scenes. Many perpetrators who had com- mitted some of the most atrocious crimes were successfully arrested and sentenced because of his diligence and commitment. Despite having experienced the worst sides of humanity, Jestus has always had a soft spot for people. That is what drove him to study while serving as a dedicated police officer. He obtained degrees in Psy- chology (Honours and Masters), Criminol- ogy (Honours), and Education and Theol- ogy. In 1993 he officially started his new vocation as a Trauma Counsellor. Jestus’ first-hand knowledge of the crimi- nal justice system and of the trauma expe- rienced by victims of crime brings a new dimension to his counselling. As trauma counsellor he assists individu- als who had experi- enced traumatic events, or a series of traumatic inci- dents. His goal is to help every victim to pro- cess whatever he or she had gone through so that he or she can continue with their lives in a healthy and pro- ductive manner. Jestus was diagnosed with a brain tumour in 2020 and writ- ing poems was one way of dealing with this health crisis. His first poem “Ongenooide Gas” is about this brain tu- mour. Jestus has since completely recovered. Writing poems provides Jestus with a safe space where he can contem- plate life. His experiences as SAPS Child Protection Investigative Of- ficer, Police Captain and Detective form the basis of his poetry collec- tion “Monsters: My Stories Deur Gedigte”. The poems contained in this collection are based on true sto- ries. There are plans in the pipeline to adapt the book into a stage pro- duction that will be brought to art festivals, like Aardklop. The colourfully illustrated (by Karleine van Wyk) and educational Afrikaans storybook “Die Avonture van Kaptein Sardyn” was written by Jestus specifically for 7- to 10-year- olds. The stories should be read with a parent or other adult so that meaningful conversations can natu- rally follow from the matters and life lessons that are addressed in every story. I ordered one of these books for my 19-month-old grandson and will definitely make use of this book to teach him about the challenges and joys of growing up when he is a little older. I like that every story is con- cluded with practical advice. My grandchild is already enjoying paging through the thick pages with the vi- brant drawings and playing with the Kaptein Sardyn soft toy that accompanied the book. Jestus’ plans for the future include writing a book about his experiences in the SAPS. You can order Jestus’ books by writing to him at jestusfouche20@gmail.com or by calling/whatsapp-ing him on 083 439 0697. A mailto:jestusfouche20@gmail.com CPSC Notes Healing through Caring 13 http://www.cpsc.org.za Unlocking locked doors through prayer and fasting By Dr L.J Rambau any people do not receive positive an- swers for their prayers due to a lack of knowledge. Therefore, they wonder as to why they do not see what they have prayed for and just keep on praying in vain. It’s not nec- essarily about how long you pray. However, it’s about knowing how to touch God’s heart. Bear in mind that God is not impressed by your emotional display or prolonged prayer and fasting. However, He examines our hearts first. If your motive for praying and fasting is to impress people or to receive the answers for your prayers from God to oppress other people, then God won’t answer such prayers. It’s im- portant to know and to adhere to proven methods be- fore praying and fasting. The following is a useful procedure you may follow be- fore embarking on a protracted time of prayer and fast- ing: • Ask God to guide you regarding the place where you must have intimate fellowship with Him. • Drink lots of water to prepare your body for prayer and fasting. • Forgive those who hurt you knowingly and unknow- ingly. • Forgive yourself for your past mistakes. • Let your immediate family members and those who are close to you know about your intention to embark on protracted prayer and fasting so that they may encour- age you and intercede in your wilderness. • Ask God to forgive you of your sins so that He can pay attention to your prayers and thank Him for having for- given you your sins. • Finally, declare your dependence on the shed blood of Jesus of Nazareth and on the power of the Holy Spirit. If you’re ageing, it is advisable to seek medical advice be- fore embarking on a protracted prayer and fasting. For your prayers to become effective, ensure that you have a list of the things you want to pray to God for. Develop a prayer schedule and stick to it to avoid babbling and repeating yourself repeatedly. After following the above- mentioned procedure, rest assured that God will answer your prayers. All you may need to do is to patiently wait for His perfect time while thanking and praising Him. Reasons for prayer • To have an intimate relationship with God. • To renew their bodies. • To seek God’s guidance. • To seek God’s guidance concerning assignments on earth. • To stand in the gap and intercede for loved ones who are bound by the evil one. How to approach God in fasting and praying There are scriptural procedures to follow when approaching God in prayer and fasting. You can’t approach God unplanned. The following passages display how to ap- proach God so that He can pay attention to our prayers: Ps 100:1-5; Psalm 95:2; Revela- tion 22:14; John 4:24; Jeremiah 33:11; Psalm 145:21; 2 Jude 1:24 -25 Things to consider in fasting and pray- ing The Lord's Prayer, Mathew: 6:5-8 Giving thanks to God We must commit ourselves to giving thanks to God as King David did in Psalm 9:1. When you give thanks to God, you are: • Casting all your challenges to Him and acknowledging His presence. • Grateful for all the things He is doing in your life. • You are surrendering to God. I discovered that when I am traumatized and over- whelmed and in need of God’s hands to touch me, when I pray earnestly, He listens to me, and I become grateful. M CPSC Notes Healing through Caring 14 http://www.cpsc.org.za When I worship in the spirit and give thanks to Him, He grants me the desires of my heart. Adopting the above-mentioned approach will cause you to experience His presence in a unique way. In addition, you will flow in the spirit and experience more revela- tions from God. Praying a balanced prayer Praying a balanced prayer means including all forms of prayer formats during prayer and fasting. During prayer and fasting, we must yield to the guidance of the Holy Spirit because He is the one who will guide us to the ap- propriate prayer format which will produce the desired results. Being emotional during prayer is counter-pro- ductive because God is moved by faith and not by human emotions. The following are some of the useful prayer formats: Supplication or Petition The passage hereinafter encourages us to ask God whatever we want. Since God is faithful, He will grant us what we pray for and ask in the Name of Jesus as long as our motives are not based on greed or selfishness (Luke 11:9-11). Confession of sins It is pivotal to acknowledge our sins or iniquities when- ever we miss God’s standard of holiness. During the dis- pensation of the Mosaic Law by the inspiration of the Holy Spirit, King David committed himself to confessing his sins by saying, “… “I will confess my transgressions to the LORD,” and you forgave the iniquity of my sin.” (Psalm 32:5). Meditating on God’s word Meditating on God’s Word will lead us to a deeper rela- tionship with Him. It also helps us to understand the word of God and to apply its truth. Through med- itation, God’s Word can be committed to our memories with relative ease. Moreover, when you meditate on the Word of God, you get more revelations. As the prophet Jeremiah, once proclaimed (Jeremiah 15:16). It is advisable to base our faith on an appropriate scripture during prayer. For example, when we face hard- ships and are anxious, Psalm 46:10 may be relevant: “Be still and know that I am God”. Meditating on God’s word makes it possible for us to be peaceful during a furious storm because you will rest in God’s ability to calm the storm. It will cause us to experi- ence peace that surpasses all understanding. It will reveal to us that all things work together for the good of those who love God and called according to His purpose (Ro- mans 8:28). Three types of fasting and praying Absolute fast Absolute prayer is a prayer without drinking water for al- most three days. It is a prayer of communion with God the Father. It is not advisable to engage in absolute fast unless one is led by the Holy Spirit. Continual Bible study, meditation, praying softly in the Spirit and boldly declar- ing God’s promises should be prioritized. At this juncture, God’s priorities become our priori- ties based on the following passage: John 5:19 “Truly, truly, I say to you, the Son can do nothing of his own ac- cord, but only what he sees the Fa- ther doing. For whatever the Father does, that the Son does likewise” (John 14:10-14). Inspired by the Holy Spirit and con- gruent to the abovementioned attitude of Jesus of Naza- reth, the Apostle Paul proclaimed, “I can do all things through him who strengthens me.” (Philippians 4:13). Since prayer and fasting is a spiritual warfare, fear must not be entertained. No one can win any spiritual battle in a state of fear, hence the following exhortation from the Father: Whenever we feel lonely and weak, we need to know that the Holy Spirit is always available to uphold. He will always provide us with the strength and courage we need. So that we can face our challenges without fear of unknown. Because He loves us (Isaiah 41:10). We can find solace and comfort in the abovementioned promise as we transverse tough spiritual terrains. The abovementioned passage highlights God’s mercies and faithfulness. Each morning brings a fresh dose of His love reminding us that no matter how dry we may feel; His love and His mercies are renewed daily. We have all the reasons to praise Him and to worship Him always be- cause of His steadfast love, mercies and His faithfulness. If we are faithless, he remains faithful— for he cannot deny himself (2 Tim- othy 2:13). Even when we strug- gle with our faith, God’s faithfulness re- mains intact. He can- not go against His na- ture. His nature (faithfulness) should assure us that God holds us close to Himself even in our weakest moments. CPSC Notes Healing through Caring 15 http://www.cpsc.org.za We can lean on His faithfulness, knowing that He under- stands our struggles. Whether you are in the spiritual wil- derness or simply lost, Christ has a standing invitation for you in Matthew 11:28-30. Normal fast A normal fast is a period of separating yourself from all activities, including food, as led by the Holy Spirit for a period of forty days and forty nights having intimate fel- lowship with God and seeking guidance and direction during difficult times. Bear in mind that when you are in the wilderness, the devil may come and deceive or tempt you. Therefore, if you are not led by the Spirit, you may not be able to complete your fast. However, if you are led by the Spirit of God, you will as Jesus of Nazareth did in Mathew 4:1-11. Partial fast Although contemporary Christians use the Daniel fast as a type of a fast, Daniel and his three friends ate only veg- etables for ten days as a diet to look healthy and hand- some. Regardless of the prayer and fasting type you have been led by the Holy Spirit, pray for the items highlighted in the following chapters. (Daniel 1:12-13) Pray for peo- ple in hospital – the sick When you are in a state of weak- ness, especially in hospital, you need someone to intercede for you for your healing and de- liverance. There- fore, the Holy Spirit guides faithful intercessors to intercede for the sick. Before you intercede for the sick, it is advisable to meditate on the following scriptures to boost your faith: Exodus 15:26; Isaiah 53:4-5; Psalm 103:2-3; Mat- thew 8:17; Acts 10:38; 1Peter 2:24 1. A Prayer for Healing and recovery If you need healing and recovery from the Lord, meditate on the abovementioned passages from the Holy Bible. You may also find encouragement and comfort in the fol- lowing passages: Isaiah 41:10; Psalm 147:3; Proverbs 17:22; Hebrews 4:16; Philippians 4:13. You may also meditate on the abovementioned passages to boost your faith before you intercede for the sick in hospitals. Declare the abovementioned passages during intercession as the Spirit leads. Empathy is very im- portant when you are interceding for the sick. When you put yourself in someone’s shoes, you will pray for that person as if you were praying for your child or yourself. Conclude your intercession by declaring that they are healed, in Jesus’ Name. Thereafter you may intercede in tongues for about 15 minutes, declaring the blood of Je- sus over them. Note that the abovementioned passages from the Bible are not exhaustive. There are other re- lated passages which you may find useful for the above- mentioned group of people. If you know the people you are interceding for, it is ad- visable to give them the abovementioned healing scrip- tures and to encourage them to confess all them or their selected scriptures daily regardless of how they may be feeling. A Prayer for the Terminally ill If you must physically pray for the terminally ill in hospi- tal, you may need to be tactful because they usually feel hopeless. It is advisable to infuse them with hope first or the desire to live before laying hands on them and pray- ing for them. The following passages can assist you to achieve the above-mentioned objective: Psalm 139:13- 14; Psalm 139:16; Matthew 6:27. Pray for all Christian workers Pray for the workers to love each other Often people hate or kill one another at work due to selfishness and competition. It is our re- sponsibility as intercessors to prevent the abovementioned more espe- cially in the workplaces by: • Confessing the Word of God which is the sword of the Spirit. • Praying continually in the Spirit. Pray for the workers to love each other. We need to love one another based on the following passages: John 13:34 23; John 13:35; 1John 4:11; 1Peter 4:8; Romans 12:10 CPSC Notes Healing through Caring 16 http://www.cpsc.org.za Pray quoting the above-mentioned scriptures, it is going to have a spiritual impact on those people. God’s love will affect them supernaturally. 1 Cor 13:1-13 portrays the significance of love. Pray for unity Among Christian Workers The following are some of the passages from the Holy Bi- ble, which displays that God delights in the unity of His people: Ps 133:1-3; 26 2Chronicles; 30:12 John 17:22-23. The following passages showcase that God also wants His children to live in peace with each other and with every- one else, regardless of their cultures, social status and standard of education: Romans 14:19; Rom 12:18 Pray for leaders Often our leaders, Christians or circu- lar are traumatized and overwhelmed due to the challeng- ing nature of their jobs. The following passages would be useful in interced- ing for them: 1Tim 2:1-2. It is very important to pray for our leaders, including government officials, rulers, and those in positions of authority so that God may guide them to make the right decisions. When our When our leaders make God’s inspired decisions, there shall always be peace and stability in our country. When we pray for our leaders to work as a team, God will enable them to work together for our common good. When you pray for others, you demonstrate that you are unselfish and for that God will bless you. God pays atten- tion to unselfish prayers. On the other hand, He ignores prayers which are inspired by greed and wicked motives. Pray for a team spirit among the leaders If we pray for our leaders to work as a team, nothing will be difficult for them (Ecclesiastes 4:9-10). When we pray for our leaders to work as a team, God will enable them to work together for our common good. When you pray for others, you demonstrate that you are unselfish and for that God will bless you. God pays atten- tion to unselfish prayers. On the other hand, He ignores prayers which are inspired by greed and wicked motives. Remember the youth Remember to encourage the youth. Our youths are fac- ing enormous social ills such as high unemployment rate, drug and alcohol abuse, and teenage pregnancies. Chris- tian leaders and parents must prioritize the ministry of encouraging the youth, more especially at schools where the most of them converge, weekly. The following are some of the passages that can be useful in encouraging the youth: Joshua 1:9; 1Timothy 4:12; Psalm 119:9; Prov- erbs 1:7; Proverbs 9:10; Proverbs 4:7 (HCSB); Proverbs 13:20 • Remember to train the youth: Christian leaders and parents in general have a God-given responsibility to train the youth on how to conduct themselves according to the Word of God. The best way to do this is through modelling as per the passage hereunder: Philippians 4:8. If you want your children to pray, let them first see and hear you pray. The same applies to Christian leaders, if we sit down dur- ing praise and worship, the youth may conclude that praise and worship is not so important. If we want the youth to tithe and to give offerings cheerfully, let them first see you as a leader or parent doing it cheerfully. “Pushing the Word of God down their throats”, while do- ing the opposite will not work. • Remember to pray for the youth. It is important to intercede for everyone, but interceding for the youth is crucial because they are the future of any nation. The following passages display biblical examples of servants of God who interceded for the youth: Job 1:4 -5; Colossians 4:12; 1Timothy 2:1 Some symptoms of prolonged prayer and fasting Change in blood pressure, diarrhoea, difficulty in concen- trating, dizziness, dry mouth and unpleasant breath, for- getfulness, headache, migraine, hypertension, insomnia, no appetite, general body malaise, blurred vision, fa- tigue, weakness. Over and above the abovementioned difficulties, some people will cooperate with the devil to fight you, espe- cially those who are close to you. For example, your spouse, your children and your close friends may start to mistreat you. The reason why people fight you during fasting and prayer is because the devil sees the light at the end of the tunnel. He uses people to distract you from receiving your reward from your Father who is in Heaven. Often when you are about to receive something big, the devil will shift your focus and make you feel unwanted. The moment you feel unwanted, the possibility of losing your temper and bearing grudges is very high. If you lose CPSC Notes Healing through Caring 17 http://www.cpsc.org.za your temper and become angry, the devil will take ad- vantage of your emotional state and distract your focus on God’s love and faithfulness so that you may not re- ceive answers for your prayers and intercessions. It is evidently costly to embark on prolonged prayer and fasting. Therefore, you need to have heard God before you embark on a prolonged period of prayer and fasting as Jesus of Nazareth did. Only then will the Holy Spirit carry you through it all. The benefits of praying and fasting Although the forgoing chapter highlighted some of the negative consequences of prolonged prayer and fasting, the following are the benefits: ▪ Blood sugar regulation. ▪ Delay the aging cells. ▪ Help lose weight. ▪ Helps with muscles development. ▪ Attracts favour with men and connects us with our destiny helpers. ▪ Makes obedience to God’s instructions easier. ▪ Subjects our bodies to our spirits. ▪ Makes us sensitive to the will of God. ▪ Provides breakthroughs and results in a successful life. ▪ Enables us to yield to the anointing and to flow in the anointing when ministering to those who need deliverance and healing. ▪ Helps us to prioritize the plan of God for our lives. ▪ Helps us to sustain peace with God. ▪ Invites God’s presence in our lives. ▪ Opens doors of blessings in abundance. ▪ Regulates blood pressure and Cholesterol. ▪ Strengthens our relationship with God. It has been shown to help the immune system function better by lowering inflammation and reducing oxidative stress. It has been shown to help the immune system function better by lowering inflammation and reducing oxidative stress. Conclusion As already alluded to, prayer and fasting is not something you can wake up in the morning and say that I want to pray and fast for forty days, as it is very challenging. When the Holy Spirit leads you to a protracted prayer and fasting, you must understand that you are waging a spir- itual war against the kingdom of darkness and its agents. Therefore, you must make sure that you wear the full Amour of God according to Ephesians 6:10-17. The full armour of God will help you to resist in the evil day and to stand firm amidst all the challenges you may encounter in the future. When you wear the Armor of God, you can safely minister healing and deliverance. To have successful prayer and fasting, it is advisable (add to) write down your prayer items, scriptures which are rele- vant to your prayer items, your daily declarations. It would also be beneficial to develop a prayer timetable. AUTHOR’S PERSONAL TESTIMONY Dr. Julia Rambau started her prayer and fasting over a period of forty days and forty nights from the year 2014 to the year 2015, in succession, seeking God’s face. Thereafter, prayer and fasting became part and parcel of her prayer life. According to Dr. Rambau, prayer and fast- ing are inseparable. Initially, Dr. Rambau was led by the Spirit of God to the wilderness to pray and fast for the abovementioned period to spiritually deal with the enor- mous challenges she was facing. During the abovemen- tioned period, she had an encounter with God, which in- spired her to frequently engage in prayer and fasting from 2016 to date. ABOUT THE AUTHOR Dr. Julia is grounded and rooted to the word of God and nothing else. God called her in 2003 after she lost her husband. Her husband passed on in a road accident in the year 2001. Before her husband’s death, she experienced a near death experience in the year 1999 while in hospi- tal. Her detailed testimony is in her book titled, “The Global Outbreak of Covid-19”. Stay focused even if the storm is raging right now be- cause God will see you through. To have successful fasting and praying, you must write down your Goals, schedule, and type of prayers. This is an abridged version of the article. Request the full arti- cle from Dr Rambau at julietrambau@gmail.com mailto:julietrambau@gmail.com CPSC Notes Healing through Caring 18 http://www.cpsc.org.za Building Children’s Identity on the Rock By Jozine Botha rism Kids: Building Children’s Identity on the Rock invites parents and caregivers to embark on the important journey of helping children discover their God- given identity. Through practical guidelines and the Pastoral Parenting Plan, you will learn how to nurture and support a child's sense of self, affirming their worth and guiding them fo embrace who they are in Christ. Children who experience dysfunctional parenting often develop false perceptions about themselves. These misconceptions can prevent them from seeing their true value in God's eyes. By building their identity on God's truth, we help free them from the prison of false perceptions and guide them toward becoming the people they were always meant to be. Just as a prism takes light and reflects it in vibrant colours, so too are children-prism kids – designed to reflect the beauty of God's light in their lives. With love, support, and intentional guidance, we can help them discover the strength, dignity, and potential already within them. This book will show you how to nurture your child’s God- given identity — one that is rooted in Christ and resilient for life. Here’s what you’ll learn: • How important your role is as a parent — not just in your child’s development, but in God’s plan for their life. • How to use stories to grow your child’s self-esteem, resilience, and sense of purpose. • How to nurture your child’s relationship with God so they can build their self-worth and purpose on a secure foundation. • How to recognize and break cycles of dysfunction, like over-criticism, neglect, or inflicting emotional wounds, that might be shaping your child’s self-image. • Why respecting your child’s voice, agency and autonomy matters, and how to build mutual respect in your relationship. • How to guide your child toward healthy gender identity, body confidence, and spiritual maturity in line with biblical truth. • How emotional regulation, predictable routines, and safe spaces help your child heal and grow. • Why it’s powerful to model humility, repentance, and vulnerability — and how doing this helps build trust. • Practical ways you can help your child discover their spiritual gifts, live with purpose, and stay connected to God’s calling for their life. Inside Prism Kids, you’ll find a powerful set of tools to guide your parenting journey. These include practical, easy-to-use tests such as the: • Age-Based Bias & Adultism Test for Parents: Reflect on how adultism may affect your parenting style. • Parent–Child Relationship Status Assessment: Check the emotional health and connection in your relationship with your child. • Embodied Identity Health Check: Assess your child’s view of their own bodies and self worth. • Spiritual Gifts Test for Kids: Discover how God uniquely empowers your child. • Rock Solid Identity Builder: A step-by-step guide to strengthen every layer of your child’s identity in Christ. Who will benefit from reading this book: This book is for parents, foster parents, and anyone who takes on a pastoral role in a child's life, especially a child who was exposed to dysfunctional parenting. Whether you are a caregiver, teacher, or mentor, if you are looking for ways to help children heal and build a healthy, Christ- centred identity, this book is for you. Prism Kids is not only a valuable resource for parents, but also for counsellors who guide parents in their parenting journey. As a counsellor, I personally use the Pastoral Parenting Plan outlined in this book when providing parenting guidance. It offers a practical, Christ-centered framework that helps parents build their children’s identity on a solid foundation. Prism Kids: Building Children’s Identity on the Rock is also not just another parenting book, it’s a blueprint for building your child’s identity on Christ. About the author: Jozine Botha serves as a pastor and counsellor at Prisma Church in Wonderboom, Pretoria. She has been happily married for seventeen years and is the proud mother of four children. Her family is her greatest blessing and daily inspiration. As a mother, she understands the profound impact of love, guidance, and affirmation in shaping a child's identity. This has fuelled her deep passion for helping children grow into who God created them to be-secure in their worth, confident in their purpose, and rooted in His truth. Jozine is especially devoted to walking alongside parents and caregivers, equipping them to nurture children's faith and self-worth in a world that often challenges their identity. P Now available @ https://willowtrading.zohocommerce.com/prod- ucts/d662074c59/3744250000008615064 Also available on Amazon @ https://a.co/d/0MtVfPQ Prism kids is also available at your local bookshop. https://willowtrading.zohocommerce.com/products/d662074c59/3744250000008615064 https://willowtrading.zohocommerce.com/products/d662074c59/3744250000008615064 https://a.co/d/0MtVfPQ CPSC Notes Healing through Caring 19 http://www.cpsc.org.za CPSC CPD event: Pastorale Evaluering van dr. Daniel Amen se ‘The End of Mental Illness’ Kursusaanbieder: Prof Wentzel Coetzer AGTERGROND VAN OUTEUR: Dr Daniel G. Amen, bekende Christen-psigiater, spesialiseer op die gebied van breinskanderings. • Hy staan aan die hoof van die bekende Amen Klinieke in die VSA waar ʼn multidissiplinêre benadering met die fokus op die mens in totaliteit gevolg word. • In sy boek, The End of Mental Illness, beskryf hy die 4 areas wat deel uitmaak van hul holistiese benadering: die biologiese, psigologiese, sosiale en geestelike (pastorale) dimensies. • Hy beklemtoon dat die fokus in behandeling veel meer op brein-gesondheid moet wees as op geestesgesondheid. • Waar emosionele- en gedragsprobleme vroeër grootliks toegeskryf is aan psigologiese probleme, toon sy navorsing dat dit dikwels eerder verband hou met die fisiologie van die brein: iemand met ʼn gesonde brein sal dus ʼn veel kleiner risiko hê om met tipiese geestes- gesondheidsprobleme gediagnoseer te word (bv. abnormale vrees, angs, woede, geweld, depressie, ens). • Amen werk ten nouste saam met pastorale beraders -- die resultate van sy werk hou belangrike implikasies in t.o.v. die pastoraat in die breë. In hierdie kursus is die fokus op praktiese gevalle waar daar fenomenale deurbrake was rakende geestessiektes waarvoor daar vantevore geen antwoorde was nie. KURSUS-INFORMASIE: Datum: Dinsdag, 10 Junie 2025 om 09.00 – 13.00 Enigeen wat nie op 10 Junie die kursus kan bywoon nie, kan nogtans registreer om ʼn skakel van die kursus op ‘n later datum te ontvang. Koste: R275 pp (insluitend die aanbieding met sleutelnotas) Akkreditering: 4x CPSC CPD-punte Formaat: Aanlyn via Zoom Volledige kursushandleiding te koop (opsioneel): R370 (R250 plus R120 vir koerier) Navrae: 083 6600 409 e-pos: wentzelc@gmail.com Bespreking: https://docs.google.com/forms/d/e/1FAIpQLSc6Z W0pXYWGKTvQE0P3bpcPzjOCNQozLuusxQsp1gNO ILGBwg/viewform Prof Wentzel Coetzer holds ▪ a DTh degree in New Testament ▪ a MA in Greek ▪ a PhD in Practical Theology • 1977 to 1984: Lecturer at UNISA in New Testament • 1985 to 2002: Full-time minister at the Dutch Re- form Church Garsfontein in Pretoria • 2003 - : Extraordinary Professor in Practical Theol- ogy at the North-West University Prof Coetzer has published: ▪ 22 articles in academic journals ▪ 35 books ▪ 6 e-books Prof Coetzer has compiled: ▪ 63 manuals on Pastoral Counseling mailto:wentzelc@gmail.com https://docs.google.com/forms/d/e/1FAIpQLSc6ZW0pXYWGKTvQE0P3bpcPzjOCNQozLuusxQsp1gNOILGBwg/viewform https://docs.google.com/forms/d/e/1FAIpQLSc6ZW0pXYWGKTvQE0P3bpcPzjOCNQozLuusxQsp1gNOILGBwg/viewform https://docs.google.com/forms/d/e/1FAIpQLSc6ZW0pXYWGKTvQE0P3bpcPzjOCNQozLuusxQsp1gNOILGBwg/viewform CPSC Notes Healing through Caring 20 http://www.cpsc.org.za Caring for perpetrators of sexual violence: A pastoral theological perspective Defining sexual violence, possible causes, its impact, and risk factors y Nkosiyezwe Muzothule Ma- khanya (MTh) Identification of Key Terms Sexual Violence, Sexual Violence Vic- tims, Sexual Violence Perpetrators, Pastoral Care, Pastoral Counsellors. Introduction and Background As a church pastor, I have often ob- served that many worshippers seek counselling due to their challenges in their various walks of life. These chal- lenges vary widely, ranging from diffi- culties with children coping with schoolwork to financial and marital problems, which can lead to harmful coping mechanisms such as substance abuse (Miranda & Van Nes 2020:np). Upon closer examination through narrative therapy, it frequently becomes evident that sexual violence is the underlying cause of many of these issues. The Impact of the Study Non-pastoral counselling disciplines, which contribute to efforts combating sexual violence, define it as follows: Sexual violence is a form of sexual conduct that is con- sidered a crime because it involves actions against a per- son without their consent, thereby violating their hu- man rights (Jelin 2012:343-345; Blandino et al. 2021:1- 12). These non-consensual sexual acts include criminal offences such as rape, sexual abuse, sexual assault, and sexual harassment (Augustyn et al. 2024:1-32; Ferragut 2022:757-775; Quick & McFadyen 2017:286). The primary aim of this paper is to explore the church's understanding of sexual violence perpetration, its po- tential causes, impacts, and risk factors. This understanding will inform the church's role in contributing to com- bating sexual violence. Given the increasing prevalence of sexual vio- lence in South Africa (Ajayi et al. 2021:7; Devries & Meinck 2018:367-368; Isilow: 2021:np), an examination of related literature indicates that considerable efforts have been made to empower counselling and pastoral care practices for victims of sexual violence (Rudolfsson & Tidefors 2015:453,463-467; Dlamini 2022:238-249; Ko- loti 2021:108-110). However, I identified a gap in empowering the pastoral care discipline to care for perpetrators of sexual violence. I contend that if the church could offer pas- toral care to perpetrators, it would signifi- cantly contribute to addressing the increas- ing rate of sexual violence. To address this gap, I conducted an empirical study to determine whether the church is willing and capable of contributing to the fight against sexual violence perpetration, particularly by providing pastoral care to per- petrators, in addition to its prophetic respon- sibility. Research Methodology This article is derived from the main research paper, which is part of a larger dissertation grounded in an interpretive research paradigm based on Osmer's (2008) theological interpretation theory. Os- mer's (2008:4-175) theory comprises four tasks: • the descriptive-empirical task (what is happening), • the interpretive task (why is it happening), • the normative task (what should happen), and • the pragmatic task (how should we respond) This paper engages explicitly with the first two tasks: the descriptive-empirical and interpretive tasks. The other two tasks will be discussed in separate publications. The research design was qualitative, utilising data col- lected through observations, interviews, and literature review. Four pastors participated in interviews for this study, two from Protestant (mainline) churches and two from Pentecostal churches. The participants responded to a central question: "How do faith communities respond to known and un- known perpetrators of sexual abuse or violence?" Probing questions were posed to assess the church's understanding of sexual violence, identify perpetrators, and examine the be- havioural causes behind such violence. Results The study revealed that, in its efforts to combat sexual violence, the church has not sufficiently invested in for- mulating teachings and prophetic messages that encour- age perpetrators to voluntarily come forward for coun- selling after receiving such teachings. Furthermore, it be- came evident that the church is uncertain whether per- petrators are fully aware of the consequences of their ac- tions. This lack of awareness results in limiting the church's ability to help perpetrators of sexual violence B By focusing on both the victims and perpetrators of sexual vio- lence, the church can contribute more effectively to combating sexual violence and fostering a more just and healing society. CPSC Notes Healing through Caring 21 http://www.cpsc.org.za who may be present within the congregation or the sur- rounding society. The research further highlighted that the church has focused primarily on providing care for victims of sexual violence, with minimal efforts dedicated to helping perpetrators restore their character and behaviour. There is a clear gap in pastoral practice regarding the de- velopment of non-judgmental prophetic messages that encourage perpetrators to seek counselling and receive care when they come forward. This gap in the church's ministry undermines the church's potential to address sexual violence holistically. Recommendations Based on the findings of this study, I recommend the fol- lowing steps to help the church address this issue: Firstly, Development of Training Programs and Research Initiatives: Churches should develop training programs and research initiatives to help local churches better understand what sexual violence perpetration is. This un- derstanding will assist the church in formulating teach- ings and prophetic messages that will make it easier for a perpetrator to voluntarily come forward and request pastoral counselling to combat this behaviour. Secondly, Dissemination of Research Findings: Church researchers or pastoral counselling experts in the field of sexual violence should share the results of their findings on public platforms such as community radio sta- tions and local newspapers. This would increase aware- ness and encourage wider community involvement in ad- dressing sexual violence. Thirdly, empowerment of Local Churches: Local churches should be empowered with knowledge and skills to assist perpetrators of sexual violence. They should also be guided in screening care seekers to refer them to trained professionals for expert pastoral care. This care will aid in the restoration of the perpetrator's character, promote personal accountability, encourage repentance, and facilitate reintegration into society and family structures without compromising community safety. By focusing on both the victims and perpetrators of sex- ual violence, the church can contribute more effectively to combating sexual violence and fostering a more just and healing society. Conclusion The church is one of the institutions that play a vital role in addressing the issue of sexual violence in society. While much attention has been given to the care of victims, there is an urgent need to develop programs that offer restorative care to perpetrators. Orcid reference https://orcid.org/0000-0002-2436-9318 References • Augustyn, M.B., Pinchevsky, G.M. and Li, N., 2024. What is rape? Elements of rape and application of the criminal label. Journal of Experimental Criminology, pp.1-32. • Ajayi, A.I., Modefi, E., Owalabi, E.O., 2021. Prevalence and correlates of sexual violence among adolescent girls and young women: findings from a cross-sectional study in a South African university [origin] NOTE: This article is an extract from Mr Makhanya’s main article: Caring for perpetrators of sexual violence: A pastoral theological perspective, defining sexual violence, possible causes, its impact, and risk factors, which in the process of being published. A further extract will follow in the next issue of CPSC Notes. By providing pastoral care that emphasises transfor- mation, accountability, and reintegration, the church can actively contribute to combating sexual violence and promote healing within the church community and society at large.  In 1995 Rev. Nkosiyezwe M Makhanya (Nkosi) qualified as an Engineering Surveyor. (National Di- ploma: Survey).  In 2010 he further qualified as a Town Planner. (Bachelor of Spatial Planning; Honores).  From 1995 to 2012 he worked for Electricity distri- bution and various Telecommunication companies as a Land Use Specialist and Manager.  In 2008 he started as a Church coordinator which led to church pastorate. He received various in- house pastoral training from the church where he practiced.  In 2021 he started an academic journey in Theology at the University of the Free State. Rev. Makhanya holds the following Theology qualifi- cations: • Advanced Diploma (Theology) (Cum Laude) • Bachelor of Practical Theology (Honores) • Master’s Degree in Practical Theology (Cum Laude) Presently, Rev. Makhanya is pursuing a PhD in Prac- tical Theology at the University of The Free State. Rev. Makhanya leads a Ministry (International Wor- ship Centre), based in Bloemfontein where he prac- tices as a pastor, counsellor and marriage officer. Nkosi Makhanya is 51 years old and has been married to Pastor Kgomotso Makhanya for 27 years. They have been blessed with 3 children – one son and two daughters. CPSC Notes Healing through Caring 22 http://www.cpsc.org.za • Prevalence and correlates of sexual violence among adoles- cent girls and young women: findings from a cross-sectional study in a South African university | BMC Women's Health | Full Text] https://bmcwomenshealth.biomedcentral.com/ar- ticles/10.1186/s12905-021-01445-8 [Accessed 3.10.2024]. • Blandino, A., Maggioni, L., Chiaffarino, F., Parazzini, F., Ca- pano, D., Florio, E.M., Margherita, M., Bertelle, G.M., Frances- chetti, L., Amadasi, A. and Vignali, G., 2021. Sexual assault and abuse committed against family members: An analysis of 1342 legal outcomes and their motivations. PLoS One, 16(6), p.e0253980. • Devries, K.M. and Meinck, F., 2018. Sexual violence against children and adolescents in South Africa: making the invisible visible. The Lancet Global Health, 6(4), pp.367-368. • Dlamini, N.Z.P., 2022. Unmasking Christian women survivor voices against gender-based violence: a pursuit for a feminist liberative pastoral care praxis for married women in the An- glican Church of Southern Africa. PhD diss., The University of KwaZulu-Natal. • Ferragut, M., Rueda, P., Cerezo, M.V. and Ortiz-Tallo, M., 2022. What do we know about child sexual abuse? Myths and truths in Spain. Journal of interpersonal violence, 37(1-2), pp.NP757-NP775. • Jelin, E., 2012. Sexual abuse as a crime against humanity and the right to privacy. Journal of Latin American Cultural Stud- ies, 21(2), pp.343-350. • Koloti, R.P.T., 2021. Pastoral care responses to clergy sexual abuse: A case study of the Anglican Church of Southern Africa. [origin] uwcscholar.uwc.ac.za [accessed 30 April 2025] • Isilow, H. 2021. Violence against women is like second 'pan- demic' in South Africa: President [Origin] https://www.aa.com.tr/en/africa/violence-against-women- is-like-second-pandemic-in-south-africa-president/2427879 [accessed 17 November 2024] • Miranda, J.V. and Van Nes, A. 2020. Sexual Violence in the City: Space, Gender, and the Occurrence of Sexual Violence in Rotterdam. MDPI. Switzerland [Origin] https://www.mayo- clinic.org [Accessed on 15 November 2024]. • Osmer, R.R. 2008. Practical Theology. An Introduction. Michi- gan: Wm. B. Eerdmans Publishing Co. • Quick, J.C. and McFadyen, M., 2017. Sexual harassment: Have we made any progress? Journal of occupational health psy- chology, 22(3), p.286. • Rudolfsson, L. and Tidefors, I., 2015. The struggles of victims of sexual abuse who seek pastoral care. Pastoral Psychol- ogy, 64(4), pp.453-467. ■ SAQA’s Verification of National Qualifications he South African Qualifications Authority (SAQA) is responsible for safeguarding the quality and integ- rity of the nation’s qualifications. SAQA is the custodian of the National Qualifications Framework (NQF) and oversees its further development and implementation. The NQF is a comprehensive system approved by the Minister of Higher Education and Training for the classi- fication, registration, publication and articulation of qual- ity-assured national qualifications and part qualifica- tions. The objectives of the NQF are designed to contribute to the full personal development of each learner and the so- cial and economic development of the nation at large. The importance of SAQA’s Verification of National Qualifications SAQA’s sole legal mandate, derived from the National Qualifications Framework Act 67 of 2008 (as amended), empowers it to authenticate and compare qualifications. SAQA’s verification services empower employers and in- stitutions to confidently engage with authentic qualifica- tions. By proactively verifying qualifications, employers and institutions send a clear message that fraudulent qualifications will not be tolerated. SAQA encourages employers and institutions to verify every qualification presented to them. Checking with SAQA before hiring or enrolling a student is essential to confirm the candidate’s credentials and ensure they are being truthful and have integrity. • Enrolling at a registered institution guarantees stu- dents a quality education that prepares them for career advancement and mobility within education, training, and employment. • A qualification from an unrecognised or fraudulent in- stitution, or worse, a fabricated claim of education, of- fers no such assurance. Instead of representing genuine knowledge and skills, such a “qualification” is worth- less. SAQA performs evidence-based verification, adhering to the definition of authenticity, by verifying qualifica- tions using factual evidence from reliable sources. SAQA is mandated to establish and maintain separate registers of misrepresented or fraudulent qualifications and part-qualifications. These registers allow us to sys- tematically record and report instances of qualification misrepresentation. SAQA implements minimum criteria from the NQF. The qualification or part-qualification presented for verifica- tion must be authentic in that it is: • registered on the NQF, • offered by a registered, established, declared or merged and accredited education institution or skills development provider in terms of this Act or any other applicable law, and • lawfully obtained. Source: SAQA National Verification booklet, dated 25 March 2025. T https://bmcwomenshealth.biomedcentral.com/articles/10.1186/s12905-021-01445-8 https://bmcwomenshealth.biomedcentral.com/articles/10.1186/s12905-021-01445-8 file:///C:/CW-DATA/TOPICS+/CPSC/32%20CPSC%20Notes%20May%202025/Caring%20for%20perpetrators%20of%20sexual%20violence(cpsc).docx file:///C:/CW-DATA/TOPICS+/CPSC/32%20CPSC%20Notes%20May%202025/Caring%20for%20perpetrators%20of%20sexual%20violence(cpsc).docx https://www.aa.com.tr/en/africa/violence-against-women-is-like-second-pandemic-in-south-africa-president/2427879 https://www.aa.com.tr/en/africa/violence-against-women-is-like-second-pandemic-in-south-africa-president/2427879 CPSC Notes Healing through Caring 23 http://www.cpsc.org.za Continuing Professional Development (CPD) rofessional counsellors may only offer services (within their specific scope of practice) for which they have been adequately educated and trained, as well as sufficiently experienced. The CPSC Greyscale Scope of Practice table fully describes the level and range of ser- vices a person may offer per designation. The UK National Counselling Society defines CPD as a range of learning activities through which professional counsellors grow and develop throughout their careers to ensure that they retain their ability to practise safely, ethically, and legally within their evolving scope of prac- tice. Continuing professional development is an ethical imperative for CPSC Designated Affiliates for meeting the standards of the professional body ACRP, and the South African Qualifications Authority (SAQA). The systematic improvement and broadening of compe- tence, knowledge and skills will help ensure that CPSC Designated Affiliates have the necessary skills and capac- ity to practise. Every counsellor should be taking responsibility for his/her own skills development by identifying his/her own needs/limitations, by attending training, and by committing to lifelong learning. Successful professional development requires an under- standing of your scope of practice, identifying your learn- ing needs, and then completing the learning and devel- opment activities. The pastoral counsellor should also be open to sharing the learning experience within the wider community of practitioners. It is important that all CPSC Designated Affiliates and “af- filiates working towards a designation”, should stay in good standing with CPSC by earning 20 CPSC CPD points – of which three must be for Ethics, applicable Laws and Human Rights – annually. CPSC CPD points can only be awarded if an affiliates’ an- nual subscription is paid in full. Earning CPSC applicable CPD points Earn the annual 20 CPSC CPD points as follows:  Attending CPSC CPD registered activities (courses, workshops, webinars, seminars, conferences, etc.).  Writing articles for the quarterly newsletter, the CPSC Notes. Published articles are worth 5 CPSC CPD points.  Doing book reviews for the quarterly newsletter CPSC Notes.  Being enrolled for further study in pastoral counselling at an accredited training institution.  Presenters and developers of courses, conferences, webinars, workshops, etc. can also earn CPSC CPD points if the courses had been evaluated by the CPSC CPD Evaluation Committee.  Regular supervision/feedback sessions at counselling centres can be listed to earn CPSC CPD points, provided the session is longer than an hour.  Every 5 hours or more spent with a mentor or supervi- sor, with a maximum of 5 CPSC CPD points (25% of the annual points) can be earned per year. ■ Please contact Ilse at admin@cpsc.org.za for the specific guidelines for the above. Notification of CPD events The CPSC Executive approved the placement of applicable CPD event advertisements in the CPSC Notes newsletter. This is indicated by the heading CPSC CPD Event P CPSC Notes Healing through Caring 24 http://www.cpsc.org.za Advanced debriefing – a holistic approach By Claus Dittmer sychological debriefing is broadly defined as a set of procedures, including counsel- ling and the giving of information, aimed at preventing psychological morbidity and aid- ing recovery after a traumatic event. Debriefing is generally applied within the first few days after a traumatic event, lasts one to three hours, and usually includes procedures that encourage and normalize emotional ex- pression. Some evidence about the ineffectiveness of debriefing has come from randomized trials that have used broad definitions of debriefing; thus, it might be that these findings have arisen because an inappropriate form of debriefing was used. There is little evidence to support current debriefing practices, and little is known about why debriefing might adversely affect recovery. There is, however, a great need for an early intervention that is demonstrably effective after a trauma. The author’s approach to the debriefing process consid- ers different areas in the person’s life and allows them to guide the process with what they feel comfortable in sharing and taking on. The counsellor’s role is to guide this process and make sure that all the areas are