Masters Degrees (Practical Theology and Missiology)
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Browsing Masters Degrees (Practical Theology and Missiology) by browse.metadata.advisor "Louw, D. J. (Daniel Johannes), 1944-"
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- ItemCompassion fatigue : pastoral care to HIV and AIDS caregivers within the realm of the healing professions(Stellenbosch : Stellenbosch University, 2014-04) Solomons, Daniel Peter; Louw, D. J. (Daniel Johannes), 1944-; Stellenbosch University. Faculty of Theology. Dept. of Practical Theology and Missiology.ENGLISH ABSTRACT: This dissertation aims to address the phenomenon of compassion fatigue within the scenario - of the HIV and AIDS pandemic in South Africa where an estimated 5-6 million people are living with HIV and AIDS. One in every three patients is hospitalised at some stage of their sickness and sufferers of the pandemic come into contact with someone that gives care to HIV and AIDS infected persons, whether in a hospital, a clinic, in counselling or a hospice. Professional stress and emotional fatigue is an inherent feature of the life of caregivers, and there is growing evidence is that it is on the increase. Caregivers are generally compassionate people and the compassion that they have and share with suffering people can be depleted . Caregivers become fatigued by the plight and the situation that never lets up hence the concept compassion fatigue. In this regard, the meaning of this concept as applied to HIV and AIDS caregivers in the healing and helping professions in hospital care (chaplaincy) and different clinical settings was the focus of the research. Compassion fatigue relates to professional stress and can impair professional competency and performance within pastoral caregiving. The phenomenon was studied to distinguish between compassion fatigue burnout/burn up and vicarious traumatisation. A more comprehensive understanding of these concepts will help to clarify current misconceptions. Aspects that necessitate a closer look are whether compassion fatigue is fundamentally stress related or a kind of depletion within the self of the pastoral helper. Could it be some kind of affective exhaustion, or is it related fundamentally to the overexposure to human suffering? Is compassion fatigue then suffering related? The study focuses on the challenges that confront caregivers in the HIV and AIDS field. How can these challenges pose an existential threat to their being-function and human identity? The study also explores how the theology of the cross (from a pastoral approach) can assist caregivers to deal with the question of meaning in the suffering that their patients (and they) may experience. Research questions included how the phenomenon of compassion fatigue should be understood as an inherent feature of the life of caregivers to HIV and AIDS sufferers, and what caregiving should imply to the caregivers (“wounded healers”). What is clear is that those caregivers very definitely also need care. A viable possibility to render meaningful help to depleted caregivers is to take them out of the working place and give them time, space and means to become whole again. A retreat environment is indicated as a form of recuperation for caregivers. At this stage the study amounts to only first steps in that direction and emphasises the need to investigate the subject further.
- ItemDestigmatisation within the HIV/AIDS pandemic : wowards a pastoral anthropology of embodiment(Stellenbosch : University of Stellenbosch, 2010-03) Washington, Vanessa Marie; Louw, D. J. (Daniel Johannes), 1944-; University of Stellenbosch. Faculty of Theology. Dept. of Practical Theology and Missiology.ENGLISH ABSTRACT: The focus of the thesis is on the HIV and AIDS-related stigma and stigmatisation of people who try to live positively with HIV/AIDS within the pandemic. The basic assumption is that there is interplay between the HIVAIDS-related stigma as a cultural phenomenon and the negative perception of the human body. Since a human being is created corporeal and re-created due to the fact that human embodiment is a fundamental ingredient for the understanding of soul, It is argued that in a pastoral approach, a person should be understood holistically. Anthropology within the traditional kerygmatic approach focused mainly on the notion of sin (corruption totalis) within the theological understanding of God’s judgement (judgemental attitude). I have proposed that pastoral anthropology should adopt constructive paradigms and point towards the integration of embodiment (wholeness) in a realistic approach rather than emphasising the notion of sin and forms of dualism. The thesis departs from an eschatological and pneumatological view of the human being, in which the concepts of resurrection and hope are equally crucial. I further argue that a Christian spiritual perspective on embodiment is potentially destigmatising itself. In terms of a pastoral hermeneutic I have shown that in destigmatisation the transformation of the HIV and AIDS-related stigma corresponds to the transformation of the mindset and paradigm of a person (habitus). Through the process of destigmatisation people discover meaning and are enabled to live fully embodied and responsible lives. The thesis is designed as a literature study based on text analysis and hermeneutical reflection. Moreover, in order to develop a pastoral anthropological view, the Scripture is used as a reference point.
- ItemDestructive thinking within religion : a psycho-pastoral approach(Stellenbosch : Stellenbosch University, 2013-03) Roux, Lee-Anne; Louw, D. J. (Daniel Johannes), 1944-; Stellenbosch University. Faculty of Theology. Dept. of Practical Theology and Missiology.ENGLISH ABSTRACT: As humans we are thinking beings. This thesis introduces the topic of “destructive thinking.” This is described rather broadly as any type of thinking that is considered counterproductive, harmful, and maladaptive or has a damaging and negative effect on the individual’s identity, relationships, social context and worldview. Of particular interest to this study are cognitive distortions; thinking errors; irrational beliefs; and inappropriate God-images. It was noted that most of our everyday thinking takes place unconsciously and that cognitive distortions or thinking errors are common occurrences. These are of particular interest to this study since destructive thoughts are viewed as facilitating emotional distress, psychopathology, inappropriate God-images and faith pathology. Sometimes we fall into a negative rut or just get stuck in our ways of thinking, feeling and acting. The idea of changing cognitions to change feelings is a central feature of this thesis. The primary goal is to facilitate the restructuring of destructive thoughts. The main focus of this thesis is on developing a theological understanding and perspective of ‘destructive thinking’ in the context of pastoral care. I therefore explore the type of thoughts that the pastoral caregiver should look for that could pose as ‘risk factors’ inhibiting spiritual growth and spiritual well-being. I identify and encourage the development of thoughts that are more likely to promote spiritual healing, spiritual growth and a mature faith. To accomplish this task, I begin with an exploration of ‘destructive thinking’ in the Cognitive Behaviour Therapy literature (CT & REBT respectively) (Chapter 2). This is followed by an exploration of ‘destructive thinking’ within the interplay between Religion and Christian Spirituality (Chapter 3). I then propose a pastoral model of spiritual healing and wholeness that could assist pastoral caregivers to understand and address “destructive thinking” in a constructive and responsible way (Chapter 4). This study concluded that thoughts are at the centre of our functioning as thinking beings. If our thinking is ‘destructive’, the consequence on our spiritual and psychological lives may be devastating. Our thoughts have the ability to destroy and transform. In reviewing the potential impact of destructive thoughts on the individual’s spirituality and spiritual well-being, a number of destructive types of religious thinking are identified, such as inappropriate God-images. In assessing the relationship between one’s God-image and psychological and spiritual well-being, a link between one’s thoughts (cognitions), spiritual and psychological well-being is suggested. As an outcome of this research, I propose a holistic approach to destructive thinking that takes into account one’s faith, spiritual maturity, beliefs, cognitions and relationships (with oneself, others and God). The psycho-pastoral approach proposed takes the role of cognition seriously. It offers an excellent and practical method to understanding and managing destructive thinking, that promotes healing and wholeness, through the reframing and restructuring of destructive thoughts. The intention is to assist individuals to become more responsible and aware of their own thinking, as well as more knowledgeable about cognition in general, so as to act on this awareness. This includes the ability to monitor one’s own thinking, recognize errors and minimize destructive thoughts. The objective of this thesis is to explore the constructive contribution that pastoral care can make to destructive thinking.
- ItemDifferent ways of belonging to totality : traditional African and Western-Christian cosmologies in three films : an exploratory literature study(Stellenbosch : University of Stellenbosch, 2010-12) Momberg, Marthie; Louw, D. J. (Daniel Johannes), 1944-; University of Stellenbosch. Faculty of Theology. Dept. of Practical Theology and Missiology.ENGLISH ABSTRACT: This study distinguishes between religion as a sense of belonging to the ultimately-real and specific religious traditions. Religion, as used here, concerns a cosmological understanding of the universe and with that which is experienced as meaningful and real on an existential level. Although differences between religious traditions are generaly known, most people‟s emotional conceptual frameworks of the universe are so deep seated that they do not even realise that far-reaching differences between people on this level too are possible. It often happens, for example, that concepts such as transcendence and redemption are incorrectly accepted as universal to all of humanity. Yet in fact, cosmological concepts (the nature and experience of the immediate world out there, the conceptual understanding of time, the role of chance versus determinism, the source of religious knowledge and so forth) can be experienced differently on a symbolic level. In the context of Religion and Media which is the field of study relevant here, as well as in a number of other contexts, it is problematic when scholars project their own views of reality and meaning experiences onto those of others – especially when they expressly articulate their intention as the opposite. John Cumpsty (1991) distinguished three ways in which a person can derive meaning from the cosmic totality and I shall discuss two of these with reference to the Western-Christian and the traditional African reality views. From this, it becomes clear that radical different patterns of cosmological understanding are possible, each with its own systemically related set of symbols. Along with Cumpsty‟s theory, I also use the theory of Castells (2005) on the construction of social identities, as well as the theory of Sen (2006) on the use of cognitive versus affective dimensions in identity formation, to indicate how cosmological symbols can be positioned differently. With these three theories in mind, I subsequently interpret the identities of the main characters in three films hermeneutically. I specifically selected this medium as a segment of life to be studied because of the increasing popularity of the medium in reflection, construction and projection of existential meaning. Another reason for my choice is the many examples where interpretors of film project their own cosmological understanding onto those of others whilst they actually intend to be pluralistic. The findings of this study surprised me. Firstly and as expected, it clarifies the nature of differences between the Western-Christian and the traditional African cosmologies, as well as how these are implemented in praxis and by symbolic interpretations. However, the integration of the three theories also afforded me the opportunity to develop a method for a religious-cosmological analyses of identities. According to this method, an interpretor of films can distinguish between his or her own paradigm and a possible other paradigm. It allows the analyst to acknowledge the own paradigm and simultaneously respect another paradigm – without projecting the own onto the other. Therefore this method diminishes the chances of using dubble-text interpretation which maintains or promotes the exclusion of others. With this method, as well as the findings of this study, one can go much wider than the field of Religion and Media, as it involves the understanding of identity and different ways of belonging to the cosmic totality.
- ItemDie gebruik van transaksionele analise in pastorale beraad(Stellenbosch : Stellenbosch University, 1996-11) Botha, Arthur Daniel; Louw, D. J. (Daniel Johannes), 1944-; Stellenbosch University. Faculty of Theology. Dept. of Practical Theology and Missiology.AFRIKAANSE OPSOMMING: Predikante binne die bediening bevind hulle dikwels binne 'n bedieningsituasie waar lidmate vir pastorale begeleiding binne die konteks van 'n verhoudingskrisis vra. As gevolg van hul opleiding in Teologiese Fakulteite waar vanuit 'n kerugmatiesee reemwerk gedink word, en hul bloodstelling op voorgraadse vlak aan die psigologie, word die vermoë van die predikant om iemand sinvol pastoraal binne 'n verhoudingskrisis te begelei onder verdenking geplaas.
- ItemHIV and AIDS as a challenge to the Seventh-day adventist church in South Africa : a reflection on home-based care(Stellenbosch : Stellenbosch University, 2016-11-23) Mathers, Judith Rose; Louw, D. J. (Daniel Johannes), 1944-; Stellenbosch University. Faculty of Theology. Dept. of Practical Theology and Missiology.ENGLISH ABSTRACT: This study primarily concerns itself with “HIV and AIDS as challenge to the Seventh-day Adventist Church is South Africa: A reflection on Home-Based Care” to People Living with HIV and AIDS (PLWHA). On 01 December 2014, International AIDS Day, eNCA (eNews Channel Africa) released the staggering statistics which revealed that South Africa has the most serious HIV and AIDS epidemic in the world, with 6 million South African PLWHA in an estimated population of 54 million, whereas only 2.7 million of these PLWHA were receiving proper treatment and care. The Department of Health (DOH) reported that there were 1,000 new infections and more than 1,000 Aids-related deaths daily in 2014. Despite South Africa being the leading nation in HIV and AIDS research, the country has the highest rate of infections and disease-related deaths – less than half of the South African PLWHA are receiving treatment. These staggering reports of the sobering reality of the South African situation on the HIV and AIDS epidemic ought to be seen as the wakeup call to faith communities in South Africa, including the Seventh-day Adventist Church. Church leaders of all denominations are faced with the same challenge of their members living with HIV and AIDS and the Seventh-day Adventist Church is not spared. The Seventh-day Adventist Church must therefore become a visible, active stakeholder in making a difference in the campaign against HIV and AIDS. The primary aim of this thesis is to examine how The Seventh-day Adventist Church in South Africa can help bring relief to the burden of illness and suffering, poverty, helplessness and shame, and empower vulnerable PLWHA and their family members through the formulation of contextual Home-Based Care programs. The core problem of this research focuses on existing policies in the Seventh-day Adventist Church and questions the theological and ecclesiological implications for being “church” in poor communities with a lack of care facilities and health facilities. It is in this regard that the option of a Home-Based Care model surfaces. Study is given on how the Seventh-day Adventist Church in South Africa should restructure its current policies in order to shift from a clerical model to a more community oriented model of pastoral care to PLWHA. The researcher challenges the Seventh-day Adventist Church, who claims to be the church of God on earth, to live up to the light it claims to have in regard to pastoral care, healthcare and other ministries to spiritually and physically sick people, by preparing and training their lay members as volunteers in doing Home-Based Care to PLWHA in South Africa. Despite the continued advances in the fields of science, medicine and associated professional health care services, the challenges of human diseases in epidemic proportions, more specifically HIV and AIDS, still present us with a need to care for persons, families and communities afflicted with illnesses. An urgent need exists to respond to the quest for meaning in human suffering and the restoration of human dignity before God in our approaches to ministry and therapy across the cultural divides. This research extensively expounds on the mandate of the Scriptures as the primary and pivotal calling of the church to engage in medical missionary work to PLWHA. Pastoral care strategies in a multicultural society is adequately discussed as essential for contextual ministries to the people of South Africa. The importance of sensitivity to and education in African spirituality is addressed and various theories of Professor Daniel Louw of A Pastoral Hermeneutics of Care and Encounter, A Theological Design for Basic Theory, Anthropology, Method and Therapy and Cura Vitae are presented as power tools in pastoral care should be of great help to the Seventh-day Adventist Church in South Africa in the formulation of a successful Home-Based Care ministry as a new ecclesial direction to an HIV and AIDS ministry have been cited. The culture of the gospel is one that sees the former barriers of racial divides and African cultural differences or indifferences as opportunities for spiritual healing, growth and transcendence in setting us free, and moving the Seventh-day Adventist Church in South Africa towards truly being and becoming koinonia to PLWHA: a place where God’s grace lives. The church of God on earth in every aspect and manner of being is the place where Agape love, unconditional acceptance, healing and forgiveness, spiritual encounter, reconciliation, worship of God the Creator and eschatological hope of the Advent of Christ’s Coming bring us all, sinners and saints alike into the priesthood of believers and into unity of Community in Christ. In Christ we are all one…Father make us one!
- ItemHIV/AIDS: Friend or foe? : searching for meaning in the face of HIV/ AIDS among men who have sex with men (MSM) in Cape Town, South Africa(Stellenbosch : Stellenbosch University, 2012-12) Coetzer-Liversage, Anthony; Louw, D. J. (Daniel Johannes), 1944-; Stellenbosch University. Faculty of Theology. Dept. of Practical Theology and Missiology.ENGLISH ABSTRACT: This research paper set out to discover whether a Christian Spiritual perspective (within a framework of a theology of affirmation and a psychological strengths perspective of fortigenesis) on basic threatening existential issues, such as HIV/AIDS Stigma, Homophobia, etc. can help MSM to reformulate the quest for meaning and be integrated in a holistic approach to spiritual healing in order to overcome the schism in HIV/AIDS: Friend or Foe? Setting the stage for exploring the world‟s worst global challenge within the health sector, and how it relates to the South African context for MSM. The research uncovered that MSM face the greatest challenge and burden of HIV/AIDS in many countries, however little research has focused on MSM and HIV/AIDS in South Africa. Literature links this to the fact that throughout Africa, the predominant view of same sex relationships as being un-African, sinful and an abomination. Pointing out that for MSM, the development of God-images usually occurs during the process of growth and maturation as an individual, where a multitude of experiences are based primarily through the filter of belonging to a minority, which are seen predominantly from society as being sinful. The possible multitude of traumatic and often fearful life experiences, including the potentially highly stressful and difficult process of informing their parents and families of their sexuality, may influence their emotional experience and ultimately their God-image. The God-image of parental love, acceptance and caring may be impacted on by fear of rejection and the lack of acceptance. The development of ambivalence may strongly impact on MSM God-images, resulting in conflicted experiences and understanding of God, where the God-image could become distant and judgmental (Hoffman, 2009:15-18). Something that is exacerbated by the stance of some belief systems promote the concept of “love the sinner, hate the sin”, which only results in MSM being ignored or having their partners/relationships rejected, thus isolating them within their own faith community. This impacts their spiritual/religious development and their participation in a non-affirming faith community can result in levels of increased internalized homonegativity (this is defined as negative attitudes to one‟s own homosexuality), causing poorer psychological health and lower self-regard. The dignity, identity and meaning of MSM are further impacted on by their minority existence within the context of South Africa, which places various traumatic stresses on MSM. These traumatic stresses are amplified by the constant negotiation of fear regarding the contracting of HIV/AIDS or even being diagnosed with the life threatening disease. Despite all these external and the resultant internal stressors, Graham and Kiguwa (2005) found that religion and spirituality is important to MSM-youth as it provides possible supportive structures and environments. Many of the MSM-youth believe in the Bible or ancestors (or even both), yet have chosen to adapt their beliefs by taking what was important for them from the Bible and ancestral belief systems. This they have done as the traditional view of religion and the Bible held by most people, where the scriptures are taken literally, is that homosexuality is a sin (Graham and Kiguwa, 2005:7-8). Within this research, the interviewees experienced all this; however the results also showed that all the participants found some beneficial aspects out of contracting HIV/AIDS, with various levels of meanings relating to a sense of growth for each interviewee, while 4 out of 5 indicated that spirituality played an important role in assisting them in improving their lives. It aided in helping them to develop a sense of connection to themselves and others, something that many felt was missing within their lives. They felt that if it hadn‟t been for HIV, they would not have increased their levels of spirituality. This is an important empirical finding with respect to the research question and hypothesis, which hypothesized that HIV/AIDS promoted changes within MSM that results in spiritual growth and the development of internal strengths that allow them to transcend above the stressor of HIV/AIDS. The idea that MSM experience spirituality as something helpful and essential, makes it important to note that comments in the empirical research indicated that they tended to believe that if a Higher Power is involved, that it is unconditionally loving, kind and friendly. This is an important description of a God image within Christian Spirituality, a possible God-image of a Partner for Life or Friend. Thus, for Christian Spirituality to play a role within the healing of MSM and to better enhance spirituality and lay a better spiritual foundation, and develop better internal strengths and existential states, it thus becomes important to explore how Christian Spirituality will be able to address these needs of MSM, within a theological framework of affirmation.
- ItemHome based diakonia within the HIV and AIDS epidemic : towards an ecclesiology of grassroots care and identity affirmation(Stellenbosch : Stellenbosch University, 2012-12) Snyman, Stephen; Louw, D. J. (Daniel Johannes), 1944-; Stellenbosch University. Faculty of Theology. Dept. of Practical Theology and Missiology.ENGLISH ABSTRACT: The HIV and AIDS epidemic has affected the whole South African society, including the church. The dilemma of adequate reaction to the effects of HIV andAIDS on the pastoral responsibilities of the church is posing serious questions to the church in South Africa as it deals with the care of those affected by the epidemic. The HIV and AIDS epidemic is challenging the church to re-investigate its own traditional way of help and support and to realise that the Christian faith community needs to be part of the team-approach in the fight against HIV and AIDS.A holistic approach to healing will lead us to a new and different understanding of the diakonia of the church (nuwe en anderverstaan van diakonaat). This study will investigate how care can be administered in such a way that it becomes meaningful to both the infected, affected and those involved in administering care. It will require an ecclesiology that is informed, formulated and structured from the bottom-up rather than the traditional top-down approach. It will be what we can call a ―base-community‖ ecclesiology. This thesis will therefore, in the light of the challenges that the HIV and AIDSepidemic presents, put forward an ecclesiology formulated on the ground, a grassroots ecclesiology other than the official or traditional formal ecclesiology: an ecclesiology not only directed towards the members of the specific church (membership diakonia), but an ecclesiology focused on the broader community in which the church is located: a communal diakonia. This thesis argues that in light of the HIV and AIDSepidemic, this is a wake-up call for a new ecclesiology that will lead to the kind of diaconate described above. A bold new manner of ecclesiological being/structure is required: a new openness, frankness, boldness (parrhēsia) in dealing with HIV and AIDS. This parrhēsiawill come from the empowered members of the church as they become the caregivers in the community. Home-based care as it is practised at present runs the risk of a one-sided approach with its main focus on the physical wellbeing of the person. An ecclesiology of grassroots care and identity-formation is needed to fill this void. The research investigates how a theology of affirmation can be integrated into the system/practice of home-based care to become a meaningful part of the help or assistance given to the individual and his/her household. Furthermore, the study explores how pastoral care and counselling to the HIV positive person and his/her household can be enriched through the application of a paradigm of praxis to the least in society in home-based diakonia by applying a theology of affirmation, so as to affirm and restore dignity, give meaning to life and the process of death and ultimately provide answers to the quest for identity and affirmation through an ecclesiology of grassroots care. This study is also a call for a paradigm shift with regard to ecclesiology and diakonia in the South African church that may have a profound effect on the church in South Africa. This shift must happen in three areas: 1. The church must become actively involved in home-based care as part of its ministry and calling to the world amidst the HIV and AIDSepidemic. The church can no longer be a bystander or advisor, or at best a supporter of government and civil actions. Every congregation needs to become active within the community they serve through joint/combined and innovative ways with other churches in their areas in establishing an ecclesiology of grassroots care. 2. The diakonia of the church must change. Every member must realise their full potential of utilising their Holy Spirit gifts and fruit in order to serve/minister in the Kingdom of God. Diakonia can no longer be the responsibility of a few ordained or commissioned for the diaconate. The whole church must become active in service to their community and those living around the church. The church needs to break the chains of membership-diakonia and open the arms of Christian love to everyone in need, even those who hates us. 3. Perhaps the biggest challenge is the call to change our way of being church in South Africa: our ecclesiology. We must admit that we have come to love the church more than we love God and that we forgot that God so loved the world not the church! This realisation will make it possible to become open to the proposal of this thesis: that we become church from the bottom up, that we start to practice a grassroots ecclesiology.
- ItemHope care to couples within the Korean text(Stellenbosch : Stellenbosch University, 2005-04) Jun, Dong Chan; Louw, D. J. (Daniel Johannes), 1944-; Stellenbosch University. Faculty of Theology. Dept. of Practical Theology & Missiology.ENGLISH ABSTRACT: The purpose of this thesis is to show the relevance of an application of hope care model to the Korean couples who are in conflict and confusion by being caught in the battle between Confucianism and post-modernity regarding marital values. Korean marriages face difficulties due to the increasing intluence of post-modernity in Korean culture. The disruption of the family is the most marked consequence of post-modernity, in which an attitude and value system toward life, marriage and especially self, is changing. Even though the increasing influence of post-modernity has weakened the influence of Confucianism, Korean marriage is still influenced by the tenets of Confucianism in terms of the role and status of men and women within four main areas: 1) education at home and at school, 2) sex discrimination at the workplace 3) military service for men, 4) the revival of cultural heritages as part of the rise of nationalism in response to globalization. It is said that the church has to take initiative to prevent Korean marriages from collapsing. However, the teaching around marriage in Korean churches seems to be mingled with Confucian precepts. This raises doubt about the capacity of Korean churches to contribute positively to the strengthening of marriage relationships. Marriage counselling in Korean conservative churches is being practiced within the framework of a reductionist view on biblical counselling. This is not sufficient in a post-modern Korea by the reason that this approach has the danger of ascribing all human problems to personal sins, thereby encouraging a one-sided God-concept in which God is only concerned with sins and righteousness and has no compassion for human beings in their suffering. When marriage is troubled, this God-image can lead the couple to severe guilt feelings rather than to the hope which can improve their marriage and enhance their mutual respect. Hope care, based on appropriate God-images and a constructive self-image arising out of God's faithfulness and our new being in Christ, could help couples to achieve a constructive attitude to life, to various crises, to self and to their partners. Since hope care model includes the sacramental concept of marriage, the concept of the grace and love of God and the concept of 'mutual submission,' it could be expected to adequately deal with the fundamental Confucian values (male's dominance, female's submissiveness and hierarchy), thus contributing to the attainment of the three key goals in the Korean marriage, such as equality, marital friendship and a closer marital bond. As a result, hope could then ensure a more healthy stance in order to help couples to grow in marriage relationships.
- ItemImpact of globalisation on parenting in Buhera district(Stellenbosch : University of Stellenbosch, 2006-03) Gwemende, Kudakwashe G.; Louw, D. J. (Daniel Johannes), 1944-; University of Stellenbosch. Faculty of Theology. Dept. of Practical Theology and Missiology.The traditional parenting practices of the Shona people in Buhera District were premised upon the extended family system. Children grew up among relatives who, together with own parents would direct the child along the parts the child should go. Grand parents, uncles and aunts, elder brothers, sisters, cousins and nephews would all make an input in the upbringing of the child. This was such a strong support base that even when parents would go on extended visits, or go to work in the gold mines of South Africa for years, or in the event of the death of one or both parents, the child will still have parents to support and direct its parts in the family network.
- ItemThe interplay between fatherhood and male identity in family life among the Ovawambo of Namibia : a pastoral hermeneutical approach(Stellenbosch : Stellenbosch University, 2013-12) Haufiku, Johannes; Louw, D. J. (Daniel Johannes), 1944-; Stellenbosch University. Faculty of Theology. Dept. of Practical Theology and Missiology.ENGLISH ABSTRACT: The goal of this study was to investigate the driving force behind family conflicts, its relation to change in gender roles, male power abuse, and their impact on Ovawambo family life. Firstly, this research indicates that Ovawambo males are trained to be breadwinners, heads of families, owners of family properties, supervisors for their wives and children, and protectors of their families and the entire community. Secondly, the research indicates that both have also influenced the masculine identity of these males. The missionaries, as well as colonialism, promoted Western patriarchy, justified male dominance and reinforced the power of the male as the head of the family and exclusive holder of authority in the family, community and the state. The direct and indirect participation of men in the struggle for Namibian independence also possibly influenced them to apply power and threats. However, this study also indicates that Ovawambo males are under the influence of the modern mass media, which reflect and reinforce gender stereotypes and portray males as controlling or leading characters who tend to dominate women in relationships. Thirdly, this study indicates that the rapid socio-economic and political change, which took place in Namibia after independence, also directly affected Ovawambo male and female relationships. Through law reforms, gender roles were redefined and laws for gender equality were introduced. These laws (the Married Persons' Equality Act, Family Law on Rape and Domestic Violence and Maintenance Act) challenged the male-dominant norms; thus, the men feel that law reforms favoured only the women. The second purpose of this study was to examine whether a pastoral-anthropological and theological understanding of God's vulnerability could help pastoral care to address the problem of the Ovawambo male identity within the cultural setting of Namibian males and the notion of power abuse. In order to reframe male identity through a theological understanding of God‟s power, the researcher selected the theopaschitic interpretation of the theology of the cross. The theopaschitic approach renders God's power, in terms of the Pauline notion of astheneia, as weakness and compassionate vulnerability. The value of theopaschitic thinking, in terms of God's praxis, is based on a shift from the substantial approach in theological reflection to the relational and encounter paradigm. Through appropriate understanding of the fatherhood of God, Ovawambo men can appreciate their power and ability to enrich relationships, rather than destroy. It is argued that, the power of God interpreted as “weakness” and “vulnerability”, can contribute to a paradigm change in the interpretation of male identity within the cultural setting of the Ovawambo. The paradigm shift emanating from this theological understanding of power, is from “threat power” (the need to control, to abuse, to dominate) to “intimate power” (the need to comfort, to be compassionate and understanding and to bestow intimacy and love within the dynamics of family and social relationships). The study concluded that the church has a major role to play in helping families to survive the intrusiveness of modern family crises through a holistic systematic pastoral care model. The pastoral ministry of the church should help men to shift from selfishness, enmeshment, domination, dissociation and rejection, towards a healing family environment wherein intimacy, caring, trust, openness, understanding, supportive guidance and respect prevail. The church should fulfil this through models for relational, educational and therapeutic family enrichment programs. Pastoral care is one of the basic ways to promote, not only physical, but also spiritual well-being. It has been argued that an understanding of God‟s power in terms of a theopaschitic interpretation of a theologia crucis can play a fundamental role as regards a theological reframing of the existing patriarchal and hierarchical paradigms. Instead of male dominance, a disposition and attitude of compassionate intimacy is proposed. Such a disposition should reflect a kind of diakonia position within the dynamics of family life. In terms of a Christian spiritual understanding of fatherhood, males should represent the sacrificial ethics of diakonic outreach as well as a stance of unconditional love.
- ItemDie invloed van 'n mastektomie op die man-vrou verhouding : 'n pastorale ondersoek(Stellenbosch : Stellenbosch University, 1993-09) Grobbelaar, Frederik Russouw; Louw, D. J. (Daniel Johannes), 1944-; Stellenbosch University. Faculty of Theology. Dept. of Practical Theology and Missiology.ENGLISH ABSTRACT: Seeing that breast cancer is the most common cancer in women and that it has such a high incidence that every woman should be aware of it, time has come for the theology, and especially for pastoral care, to provide some answers on the possible problems that accompany the illness. Treatment of breast cancer almost always include a degree of surgical intervention through which part of or a whole breast, and in extreme cases even the underlying tissue, is being removed. This procedure, to some extent, influences a woman's experience of her physique which in turn has an effect on the intimate space of her marriage. The mastectomy patient may experience that the operation, with all the psychological affects it has, disturbs her inner life rythm and that results in her relationships also being pressurised. The crisis of a mastectomy should be handled as a relationship crisis within a marriage, in which the husband can play an important therapeutic role. The husbands contribution will be greatly effected by: a) His commitment to the relationship and b) The correlation between his male identity, his sexuality and his perceptions of the female physique. Within the crisis of mastectomy, the woman's body-image should not be separated from her faith identity and the quality of her marriage - there exists a dynamic interaction between these three, which means that the handling of the crisis of a mastectomy is directly dependent on the quality if her loving relationship and on the way in which she experiences her faith. The faith factor plays an important role in the handling of the crisis, by creating a distance between the trauma of the loss and the way in which she experiences her identity. Pastoral care can play a vital role in the handling of the crisis of a mastectomy by means of guidance and support, as it proclaims the active presence of God through the marrid body of Jesus Christ. The husband of the mastectomy patient can, in his therapeutic role, be guided to be much more sensitive for the emotional needs of his wife, in regard to aspect of sexuality. This would give her the support she needs and work constructively towards the goal of healing.
- ItemJudgemental attitudes in pastoral care : spiritual councelling for women living positively with HIV and AIDS in the township of Lwandle(Stellenbosch : Stellenbosch University, 2012-12) Matholeni, Nobuntu; Louw, D. J. (Daniel Johannes), 1944-; Stellenbosch University. Faculty of Theology. Dept. of Practical Theology and Missiology.ENGLISH ABSTRACT: AIDS is stigma, disgrace, hatred, hardship, abandonment, isolation, exclusion, prohibition, persecution, poverty, privation. AIDS is a metaphor. It is a threat, a tragedy, a blight, a blot, a scar, a stain, a plague, a scourge, a pestilence, a demon, killer, rampant, rampaging, murderer. It is made moral. It is condemnation, deterrence, retribution, punishment, a sin, a lesson, a curse, rebuke, judgement (Pillay, 2008:21). The above quotation represents societal perceptions, discourses and responses to the AIDS pandemic. Sadly, in the early days of this pandemic, some theologians and churches held the above-mentioned perception, creating the fear in sufferers of the disease that they might be judged. Communities, families and people living with HIV/AIDS (PLWHA) also still hold this view. The aim of this study is to investigate the judgemental attitudes in pastoral care and spiritual counselling for women living with HIV/AIDS. One of the aspects that contribute to the spread of the HIV pandemic is the stigma attached to it as it is the stigma that causes the silence. This study aims to explore the definition of stigma and investigate its causes and results as well as looking into the judgemental attitudes of the community, church, society, family and counselling of the HIV/AIDS sufferer, their identity crisis and their question of meaning. Furthermore, the study aims to investigate the theological reflection on the notion of God, through the doctrine of judge ment (how God is presented as a judge in both the Old and the New Testaments), as well as Old and New Testaments’ views on illness. Using these sources, this study investigates whether or not HIV is a punishment from God. Using case studies, the resurrection of hope and the role of hope in a person was explored. This study also investigates how pastoral care and spiritual counselling can empower and bring hope and healing to PLWHA. This was done through the use of Louw’s five-phase model of counselling PLWHA, an externalising method from a narrative approach. This study seeks to determine the judgemental attitudes in pastoral care and counselling towards women living with the HI virus in the local township of Lwandle. It is said that the people most vulnerable to the HI virus and most infected are women and especially those living in the poor townships of South Africa. Their lack of education and poverty put these women in a more dangerous situation than their counterparts. In the township churches, women are in the majority. This study speculates about the role of pastoral care and counselling in empowering these women, in particular those living with HIV and AIDS and seeks to explore how the faith community, society and their families judge these women. It also investigates how pastoral care can dispute irrational and unrealistic constructs applied to the interpreta tion of the pandemic and how the Christian community can contribute to constructive pro cesses of de-stigmatisation. In the early days of the pandemic, the church regarded intercourse as intended solely for procreation (Van Dyk 2008:318). Therefore, since it is well established that HIV and AIDS is a desease that is mostly contracted through sexual activity, those who contracted the disease were regarded as being not morally sound or upright members of society. This resulted in pastoral counsellors finding it difficult to counsel without discussing the causes of this disease as when they did so, they often appeared to be condemning the infected persons by judging them. This study focuses on the judgemental attitudes and stigmatisation, a theological reflection on the notion of God, as well as on women living with the HI virus in a specific context. In order to determine the attitudes of pastoral care and counselling, an empirical study was done to assess the attitudes in the above-mentioned location to PLWHA in that community. The aim of the empirical research was not to create statistical evidence, but rather to reflect the stories of the women living with the virus in this community. For the study, a certain group of women was selected from the support group of women who are living with HIV/AIDS. The co-ordinator of the support group helped the researcher to access the people from the Ikhwezi clinic. A questionnaire was used for the findings. The study showed the pain, vulnerability as well as the bravery of these women. Through the case study, the researcher was able to demonstrate how hope can change the lives of PLWHA.
- ItemMethamphetamine addiction : towards a prevention strategy in a ministerial approach to substance abuse during mid-adolescence within the Lavender Hill setting(Stellenbosch : Stellenbosch University, 2014-04) M'Buka, Attlee Charles; Louw, D. J. (Daniel Johannes), 1944-; Stellenbosch University. Faculty of Theology. Dept. of Practical Theology and Missiology.ENGLISH ABSTRACT: Motivated by the observation that children living in the Western Cape face challenges relating to methamphetamine (tik) abuse, this research attempts to develop and propose a strategy that can be used in preventing mid-adolescents from engaging in tik use. To develop this strategy, a contextual analysis and hermeneutical process of the life of mid- adolescents and the environment in which tik abuse is occurring was initially undertaken. Through a contextual analysis of children living in Lavender Hill and surrounding areas, it was discovered that most children were attracted to tik due to the influence of modern technology, rampant poverty, the cheap cost of the drug, dysfunctionality of families, influence of gangs and lack of recreation facilities. Acknowledging that adolescence is an important stage in the formation of the character of any individual, this research attests that adolescents who use and abuse tik are those who do not have an enabling family and societal environment. It is suggested in this research that the Church can play a pivotal role in creating a socio-spiritual environment that would enable adolescents to develop themselves in such a manner that they do not need to use tik, or any other drug for that matter. This research thus develops a prevention strategy for dealing with tik abuse during mid- adolescence. This preventive strategy centres on the Church being of service to others. Based on a literature research conducted on the Lavender Hill community of the Cape Flats, this research proposes practical recommendations that could help different Christian churches in the fight against methamphetamine use by mid-adolescents. These recommendations attempt to involve different members of the community in the spirit that John Mbiti encapsulates in the proverb ―We are therefore I am‖. In this all- inclusive endeavour, this research supposes that if a community is properly functioning, it is possible for it to weed out unwanted elements in a manner that protects all its members, particularly the young.
- ItemPastoral care and counselling to and with children(Stellenbosch : Stellenbosch University, 1995-03) Shim, Young Hee Kim; Louw, D. J. (Daniel Johannes), 1944-; Stellenbosch University. Faculty of Theology . Dept. of Practical Theology & Missiology.ENGLISH ABSTRACT: This thesis is an attempt to present a prop~r modd and methodology of pastoral care &mu counselling of children. Chapter I starts with the concept of childhood and traces the history of child care and examines the present situation of pastoral care and counselling. The importance and necessity of pastoral care and counselling of children is emphasized. Chapter 2 locates pastoral care and counselling of children under the umbrella of Practical Theolob'Y· It proposes an interdisciplinary model and argues th<:t pastoral care is a theological issue. In chapter 3 the ancient Israelite society is examined 11s an example of a therapeutic environment for growing children. Her.~ the family provided a social structure through which children experienced a strong sense of belonging, security, love and self-identity. In the family circle God's covenantal love was conveyed by means of storyte.lling. Children have their own world and language which differ in many ways from the adult world. Chapter 4 explores the personal world and language of children and gives an exposition of the different developmental stages between the ages of six and twelve. Chapter 5 deals with the world of children, the family and the immediate environment of growing children. Healing in pastoral care is exercised through faith care. The research proposes the storytelling method as a most effective vehicle to convey God's love to the child. Chapier six explains the necessity for a storytelling technique through which the horizon of the child's environment merges with the horizon of God's unfailing love and grace.
- ItemPastoral care as community care : towards an intergrative approach to healing and well-being within the HIV and AIDS discourse(Stellenbosch : Stellenbosch University, 2012-12) Mouton, Dawid Petrus; Louw, D. J. (Daniel Johannes), 1944-; Stellenbosch University. Faculty of Theology. Dept. of Practical Theology and Missiology.ENGLISH ABSTRACT: This study, in addition to problematizing a one-dimensional approach to health and well-being within the HIV and AIDS discourse, also aims to highlight the need and promote the idea for integrative community pastoral care as fundamental in responding to the HIV and AIDS epidemic. In developing such a framework for an integrative approach to healing and care, it becomes clear that a number of paradigmatic shifts in pastoral care are called for. In the past most of the prevention and intervention strategies within the discourse on healing within the HIV and AIDS epidemic, focused on the people living with HIV and AIDS (PLWHA) and the medical science in its search for cure and effective antiretroviral medication. Little attention use to be given to issues of care as the primary focus appeared to have been on behaviour change strategies. However, as the complex nature of the epidemic and its impacts became more apparent, it gradually dawned on all disciplines that the virus entails more than an individual ailment as a medical concern. With the realization that the epidemic penetrates the quality of life and the basic structures for livelihood and meaningful living on all levels, came the acknowledgement that it has become a systemic and community issue. Any endeavour to be engaged with the epidemic should therefore shift from a merely personal (individual focus) and a medical (pharmaceutical focus) approach, to a community approach. Healing and prevention must also become a systemic and communal endeavour, and thus the reason to connect, in this research project, healing with a community approach to the HIV and AIDS epidemic. In the process of developing a framework for integrative care and counselling, the study explores the notions of health and well-being and provides a theological framework for understanding these concepts from a community perspective. This framework necessitates a number of paradigmatic shifts, particularly with regards to understanding the ecclesial identity of the church as a community of care. Both the understanding of health and well-being and that of an identity of care culminates from the understanding of God‘s passionate involvement in the human predicament of suffering, as implied by a theopaschitic approach. In order to develop an inclusive framework of care to be taken up in the ecclesial identity of the church, a number of metaphors for a community of care are explored as alternatives to the traditional kerygmatik model of the church.
- Item'n Pastorale groeimodel vir die ontwikkeling van spiritualiteit tydens rousmart(Stellenbosch : Stellenbosch University, 1996-12) Van Velden, Wouter de Wet; Louw, D. J. (Daniel Johannes), 1944-; Stellenbosch University. Faculty of Theology . Dept. of Practical Theology & Missiology.ENGLISH ABSTRACT: Grief pastorate often has the shortcoming where the ministry strategy focuses more on short term involvement than a long term accompaniment. The minister's involvement necessarily focuses on the crisis around the initial shock phase. The duration of the grief process is hardly predictable. The pastor must therefore follow a long term approach. This long term approach must set about in earnest with the interdependence of the grief process on the one hand and on the other hand a growth process. Such an approach can be characterised as a pastoral growth model where Clinebell's growth model is used as the basis. The aim of this pastoral growth model is the development of spirituality. Spirituality is understood as the total human life in communion with God and that includes the following aspects: Identity, intimacy, sinfulness, lordship, mortality, holiness and commitment. Through the holistic character of spirituality the mourner is addressed in totality- in his or her total humanness. This eliminates the danger where the pastorate is guilty, on the one hand of emphasis of the spiritual aspect, on the other hand the human aspect of man. A pastoral growth model for the development of spirituality during grief is a comprehensive, well-grounded pastoral model which could be made use of successfully during grief pastorate.
- Item"Philosophical counselling in a pastoral hermeneutics of care"(Stellenbosch : Stellenbosch University, 2015-03) Stutzner, Shawn; Louw, D. J. (Daniel Johannes), 1944-; Stellenbosch University. Faculty of Theology. Dept. of Practical Theology and Missiology.ENGLISH ABSTRACT: Existential crises are now intertwined with the paradigmatic framework and noetic system of people’s lives in their search for meaning, significance and value. In this respect, a close connection exists between thought processes and values. The core issue in the research is to unlock the hermeneutical connection between thinking patterns, philosophical systems, and meaning structures at the level of noetic understanding. The basic hypothesis is that spiritual healing is realized within the qualitative interaction between systemic-hermeneutic networks and the attempt to determine how certain thinking patterns within frameworks, especially schemas of interpretation, the behaviour and attitudes of people regarding the meaning of life is determined. In this regard philosophical counselling in pastoral care can play a crucial therapeutic role. Philosophical counselling differs from Rational Emotive Therapy in the sense that meaning perception comprises more than rational thought categories (cognition) with the possible pathology of irrational thoughts. Sense meaning refers to attitudes as determined by idea-moderate wisdom systems such as embedded in cultural convention, attitudes and value systems that motivate behaviour, and a form of calling and commitment determined by existential pathos. The connection between religious thought and the dimension of God-images must be investigated. In this regard the research works with the basic presupposition that philosophical counselling can play a supportive role in a pastoral diagnosis that focuses on distinguishing between appropriate and inappropriate God-images. It is to examine how ideas about God’s involvement in human suffering (theodicy question) processes suffering within existential realities. Particular attention is given to how P. Raabe’s four-stage model of philosophical counselling can play a role in pastoral care and the making of pastoral diagnosis. Therefore, to look at the connection between faith, hope and meaning. We also look at the dynamics between noetic philosophy, life convictions, life perspectives and processes of conceptualization in a pastoral epistemology. In this respect the research joins the classical connection between wisdom and insight with the tradition of cura animarum (soul care) and the current approach in pastoral theology to enlarge cura animarum with cura vitae (the healing of life).
- ItemThe physical dimension of health : the neglected aspect of pastoral care(Stellenbosch : Stellenbosch University, 2001-12) Rogers, Sherome; Louw, D. J. (Daniel Johannes), 1944-; Stellenbosch University. Faculty of Theology. Dept. of Practical Theology & Missiology.ENGLISH ABSTRACT: Humankind has made great progress over the centuries in gaining an understanding of how the human body works. This has all been in an attempt to bring about health and healing where there appeared to be an unbalance in the body's normal functions. The mind also later became an object of study to address its relation to humankinds physical health. Later, social dimensions of health were also identified and were attended to. Yet, much disease and ailments seem to still plague our societies and communities. Theology in the name of pastoral care had been faithfully adding the spiritual dimension to healing. But it was only in the recent wake within practical theology that the theological sciences had entered into meaning conversations with other disciplines. These developments within practical theology raised a lot of question both inside and outside of the theological discipline. At the same time, this new fibrant branch of theology built bridges with the medical sciences, social and behavioural SCiences, management sciences, just to name a few. This study highlights the developments specifically around the scientific nature of theology and the conversation it had over the decades with medical science. It becomes clear that this dialogue is necessary as both theology and medicine have a common interest. They both complement each others dimensions and they address humankind in their state of pain and suffering. By covering the historical development of theology and medicine, proving their credibility as scientific disciplines, and pointing to their struggle with the dualistic concept, this study proposes to the Church and its healing ministry to restore wholistic healing in collaboration with the goverment services and local community structures.
- Item'n Prakties-teologiese rekonstruksieteorie vir transformatiewe handelinge binne die samelewing(Stellenbosch : Stellenbosch University, 1998-12) Slabbert, Neil; Louw, D. J. (Daniel Johannes), 1944-; Stellenbosch University. Faculty of Theology. Dept. of Practical Theology and Missiology.The aim of the research is to analyse and describe the function of the church in a context of radical social change. In so far as this function takes place in the South African process of transformation and democratisation, the research wishes to establish in which way the church can promote a theory of communicative action. This needs to be achieved in order to transform the deep-rooted structures of alienation and separation that have been caused by apartheid. The research has a predisposition towards a theory of communicative action since the conflict that have been caused by apartheid is primarily perceived as a contention of speech-worlds. A lack of a common language makes it necessary therefore to analyse the confusion of speech-acts. It is argued that a common rational language is required in order to understand one other, act together and therefore live together with the realities of ethnic and social diversity. A few conclusions are reached. In the first instance the research utilises the theory of communicative action of Jürgen Habermas. It is established that a critical theory, which is directed at social praxis, generates a process that may result in transformation. This theory of communicative action displays a stubbornly transcending power that is embedded in everyday speech structures and harbours the emancipatory goal of mutual understanding. Secondly, a social analysis is made by utilising the rational validity claims of Habermas's action theory. These validity claims are comprehensibility, truth, rightness, and sincerity. An analysis of conflict is achieved by way of a thematic execution of these different elements of communicative rationality. As an example of the character of this confusion, an analysis is made of the features of church involvement in the South African context. The benefit of an analysis of this nature is that it explains where misapprehension originates. In order to appropriate differences through a process of communicative rationality it is therefore argued that dialogical communities need to be cultivated. In a certain sense the transformation process needs the criteria of assessment so that it can generate communicative action in society. These criteria can play a positive role as our deeply divided society seeks a grammar of living together; it can be seen and understood as ideals to be followed, as important issues to be considered. In the third place it is established that an action-theory approach in practical theology can persuade the church to be constructively concerned with projects of reconstruction. Such a model extends the object of practical theology, therefore including the analysis of transformative acts as a component of practical theological ecclesiology. Such an ecclesiology is regulated by rational intention and is bent on eradicating the danger of alienation through communicative action. This is accomplished by concretising a comprehensive concept of rationality in a practical-theological ecclesiology, entailing the following requirements: contextual (truth), public (comprehensibility), ethical (rightness), and epistemological (sincerity). Practical theology in South Africa will have to inquire about the rational stature of the church in order to advance from a theoretical awareness to a praxis-orientated approach.