Teses / dissertações sobre o tema "Pastoral theology"

Thesis (PhD)--Stellenbosch University, 2014.
ENGLISH ABSTRACT: Africa is a continent ravaged by challenges of poverty, scourge of disease and many conflicts, some of which are motivated by religious fanaticism. Indeed, it is a continent in dire need of spiritual, economic and social transformation. In the midst of these challenges, however, faith healing practices have flourished among African communities. Healing is a broad concept, which covers a whole range of social, psychological, cultural and spiritual issues and dimensions in response to unwanted threatening conditions that disturb a harmonious and peaceful existence. The concept of healing is firmly rooted in the soil and soul of Africa. To a certain extent, the popularity of healing practices in many parts of Africa is a result of an African epistemology that accepts healing as a cultural reality. The poor majority are mostly exposed to harsh socio-economic and hazardous health conditions. Thus, many poor people are drawn to healing practices for the following three reasons: Firstly, faith healers promise to heal people of all kinds of illnesses and epidemics through fervent prayers. Faith healers are powerful and charismatic personalities that command a great following as a result of their charisma. Secondly, because African culture is spirit-centred and has a high regard for spiritual powers and forces, Africans are amused by supernatural and are therefore drawn to healing phenomena, as it speaks to their reality and reference framework. Thirdly, faith healing practice is a cost free, alternative intervention strategy for managing illness, especially to the poor masses, who do not have access to specialized medical care. The close relationship between psychosomatic diseases and “African illnesses” is also explored. This is quite evident when considering the types of illnesses faith healers claim people are being healed from during healing practices, for example HIV and AIDS, hypertension, ulcers, bad luck, infertility, witchcraft, and so forth. African illnesses are believed to be unexplainable and untreatable by Western medicine. It is believed to be caused by witchcraft, sorcery and evil, and has similar manifestations as psychosomatic diseases. In the context of a vibrant and growing faith healing practice, there is a need to investigate the spiritual and emotional impact of faith healing on healing seekers, especially when the desired healing doesn‟t materialise. The research field has highlighted the emotional and spiritual challenges caused by illness, as well as the lack of supporting systems to sustain people grappling with illness. The realisation is that healing, as a broad concept, needs a multifaceted approach for effective response. The lack of indigenisation of healing practices with African (Namibian) cultural symbols and cultural milieu was highlighted. Therefore, an effective and culturally relevant pastoral care system should take special cognisance of it and thus, the envisaged pastoral approach of hope and compassion build around it.
AFRIKAANSE OPSOMMING: Afrika is ‟n kontinent wat geteister word deur armoede, dodelike siektes en konflikte, waarvan sekere gedryf word deur godsdienstige fanatisme. Dit is inderdaad ‟n kontinent wat behoefte het aan geestelike, ekonomiese en sosiale transformsie. Nietemin, ten spyte van hierdie uitdagings, het die gewildheid van geloofsgenesings praktyke in Afrika gemeenskappe toegeneem. Genesing is ‟n breë konsep met „n verskeidenheid van sosiale, sielkundige, kulturele en geestelike aspekte en dimensies, wat reageer op ongunstige toestande of moeilike situaties wat heelsame en harmonieuse leefwyse teenwerk. Genesings praktyke is inderdaad „n integrale deel van mense in Afrika se kulturele bestaan. Die konsep van genesing is dus gegrond in die siel en sand van Afrika. Tot ‟n sekere mate is die gewildheid van genesingspraktyke in baie dele van Afrika toe te skryf aan Afrika epistemologie, wat genesing as deel van die kulturele realitiet aanvaar. Die arm massas is meestal blootgestel aan haglike sosiale en ekonomiese toestande. Dus word baie arm mense na genesingsbedieninge gelok vanweë die onderstaande drie basise redes: Eerstens, as gevolg van die beloftes wat geloofsgeners maak dat hulle mense van enige siekte en kwaal kan genees deur vurige gebede. Geloofsgeners het kragtige en charismatise persoonlikhede waarmee hulle invloed uitoefen en baie volgelinge werf weens hul charisma. Tweedens, vanweë die Afrika kultuur wat geesgesentreed is en hoë agting vir geestelike magte en geestelike werkings het; mense van Afrika word amuseer deur bonatuurlike werkings, omdat dit tot hulle kulturele en verwysingsraamwerk spreek. Derdens, geloofsgenesing is ‟n koste vrye, alternatiewe helings-strategie om siektes te beheer, veral vir armes wat nie bronne het om gespesialiseerde gesondheidsdienste te gebruik nie. Die noue werking tussen psigosomatiese siektes en “Afrika siektes” speel ook ‟n rol. Dit is veral duidelik in die tipe siektes wat geloofsgeners beweeer dat mense van genees word na geloofsgebede, byvoorbeeld MIV en VIGS, hypertensie, maagsere, vloeke, onvrugbaarheid, toordery, ensovoorts. Daar word geglo dat Afrika siektes onverklaarbaar en onbehandelbaar deur Westerse dokters is. Die geloof is dat sulke siektes deur toordery en bose geeste veroorsaak word, en soortgelykke manifestasies as psigosomatiese siektes het. In die konteks van „n groeiende geloofsgenesings bediening, is daar ‟n regverdiging om ondersoek in te stel op die geestelike en emosionele impak van geloofsgenesing op siek mense; spesifiek in gevalle waar genesing nie onmiddelik met gebed geskied nie. Die ondersoek het aan die lig gebring dat siek mense emosioneel en geestelik sukkel in hulle stryd teen siektes. Dit is ook uitgewys dat daar ‟n gebrek is aan ondersteunende strukture vir mense wat met siekte sukkel. Daar is tot die besef gekom dat genesing as ‟n breë konsep „n veelvoudige benadering benodig vir effektiewe terapeutiese respons. Gebrek en onvermoë van geloofsgenesings praktyke om inkulturering met Afrika (Namibiese) kultuur simbole en kulturele fassette te doen was ook uitgewys. Dus, ‟n effektiewe en kultureel relevante pastorale sisteem moet kennis daarvan neem en dit integreer by die voorgestelde pastorale benadering van hoop en meegevoel.

Pierre-Andre Liege (1921-1979) was a major French Catholic theologian and a prolific writer, whose pastoral ministry inspired thousands. He introduced la theologie pastorale into France, and was an influential figure behind the innovations of Vatican II. This thesis introduces Liege to English readers. Based upon primary sources, interviews, relevant secondary French literature, and the appraisal of representative British texts, it is an exercise in critical, comparative practical theology. It examines the social, ecclesiastical and theological context and content of Liege's pastoral theology. This was prophetic but uncompromising radical but systematic focussed on catechetics, and ambitious for disciples. It was inseparable from his life and action, and sought to reform church praxis in conformity with the gospel, thus building mature Eucharistic communities. The thesis goes on to explore the impact of Liege's work on contemporary and subsequent French practical theology. Then it critiques British practical theology through the lens of Liege's thought. The British approach is revealed as more individualistic and diffuse, focussed on pastoral care, not catechetics, and neither prophetic, nor seeking radical church reform. The thesis concludes that Liege's life and thought demonstrate an essential role for the practical theologian, and the need for a constandy renewed practical theology, if church praxis is to be reformed towards conformity with the gospel. It argues British practical theology can learn from Liege: His use of theology to drive praxis, to transcend its focus on individualistic pastoral care, and to discover a theological discourse transmitting faith could be used to enlarge the British perspective. The thesis proposes an agenda for possible development and change. By presenting Liege as an exemplar of French practical theology, the thesis demonstrates the general value of critical, comparative, international and interdenominational approaches to practical theology and broadens the shared understanding between countries, denominations and theological traditions.

Thesis (PhD)--Stellenbosch University, 2013.
ENGLISH ABSTRACT: This study investigates the relevance of Pastoral Caregivers (PCGs) in the Nigerian hospital context from a pastoral theological perspective. It argues that illness is a reality that confronts all humanity at certain times. It brings untold pain and suffering to the afflicted, physically, emotionally, psychologically and spiritually. As such, wholeness and health are some of the most important concerns of Nigerians and the global community as demonstrated by the Millennium Development Goals (MDGs) of the United Nations (UN). The Nigerian quest for wholeness is a search for meaning, significance, and purpose in life especially in illness, pain and suffering. This search involves questions about God’s involvement in suffering. For this reason, illness comprises a complex reality that defies easy remedy. However, affected persons often seek remedy in the hospital. But research shows that the medical model, despite its benefits, has limited capacity to fulfil the human quest for meaning. Also, the Draft Health Policy for Nigeria (DHPN) (2005:np) and National Strategic Health Development Plan (NSHDP) 2010-2015 (2010:5) has also stated that the health system of Nigeria is poor and Nigeria is not “on track towards significant improvement in meeting the health expectation of its people inclusive of achieving the health MDGs” (NSHDP 2010:10). However, the NSHDP 2010-2015 (2010:11) has also stated that a purposeful reform of the national healthcare delivery system is necessary for strengthening the weak and fragile national health delivery system and improving its performance towards achieving quality caregiving and quality of life. In line with these Ministry of Health reform plans, this study argues that such healthcare reforms should necessarily include pastoral caregivers (PCGs) as valuable and a necessary human resource for health, partnership for health and research. Religion and spirituality (the domain of pastoral care) have been put forward as best responding to many people’s quest for meaning. Consequently, this research has employed a practical theological methodology. Within this methodology a postfoundationalist paradigm according to Park (2010) has been utilised. In this regard, the structure of the chapters is aligned with the four tasks of practical theology as proposed by Osmer (2008). It further utilised relevant literature in the fields of theology, medicine and other social sciences from within Nigeria, Africa and beyond. It has been argued that the absence of meaningful pastoral care dimension is a significant weakness of the medical model as practised in Nigeria. It is inconsistent with the promotion of the health of patients and the community which the Nigerian Code of Medical Ethics (2004) articulates as the goal of medicine in Nigeria. It is also inconsistent with the holistic view of Nigerians on illness. Additionally, it is not consistent with the National Policy on Private Partnership for Health in Nigeria (NPPPHN) (2005) declaration that “alternative health providers, whose practices are of proven value, shall be encouraged and supported as frontline of health care provision for many people”. As the above Nigerian policies on health suggest – and this is also the position of this study – illness demands a holistic and multidisciplinary approach to combat it. This study has established that pastoral care embodies a vision of wholeness which resonates with the Nigerian holistic view of life whose practices are of proven value. Therefore, the inclusion of the PCG with a holistic theological approach into Nigerian hospital care could contribute to holistic and quality care of patients in hospitals. They could contribute towards the implantation of the NSHDP 2010-2015. This study is strongly motivated by the fact that human beings are made in the image of God and deserve love, respect for their values and desires, and dignity especially in the face of illness and suffering. Therefore, it recommends that hospitals and clinics in Nigeria should of necessity include PCGs in their hospitals and on their clinical team, as well as provide basic training for all members of the medical team in the pastoral assessment of patients.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die relevansie van pastorale versorgers (PV’s) in die Nigeriese hospitaalkonteks vanuit ’n pastoraal-teologiese perspektief. Daar word geargumenteer dat siekte ’n realiteit is wat die hele mensdom op bepaalde tye affekteer. Dit veroorsaak ongekende pyn en lyding vir die sieke, hetsy fisies, emosioneel, sielkundig of geestelik. Gevolglik is heelheid en gesondheid van die belangrikste oorwegings vir Nigeriërs, asook die globale gemeenskap, soos duidelik blyk uit die Verenigde Nasies se Millenniumontwikkelingsdoelwitte. Die Nigeriese strewe na heelheid is ’n soeke na betekenis, belangrikheid en sin in die lewe, veral in tye van siekte, pyn en lyding. Hierdie soeke betrek ook vrae oor God se rol in lyding. Om hierdie rede behels siekte ’n komplekse realiteit waarvoor daar geen maklike oplossing is nie. Siekes soek egter oplossings in die hospitaal. Navorsing bewys desnieteenstaande dat die mediese model, ten spyte van die voordele daarvan, beperkte kapasiteit het om die menslike soeke na betekenis te vervul. Nigerië se konsep-gesondheidsbeleid, die Draft Health Policy for Nigeria, of DHPN, (2005) en strategiese gesondheidsontwikkelingsplan, die National Strategic Health Development Plan, of NSHDP 2010-2015, (2010:5) stel dit verder dat die gesondheidstelsel in Nigerië swak is en dat die land nie op koers is na beduidende verbeterings in die voldoening aan die gesondheidsvereistes van sy mense gedagtig aan die gesondheidsbepalings van die Millennium-ontwikkelingsdoelwitte nie (NSHDP 2010:10). Die NSHDP 2010-2015 (2010:11) stel dit ook dat ’n doelmatige hervorming van die nasionale gesondheidsorgvoorsieningstelsel nodig is om die swak en breekbare nasionale gesondheidsvoorsieningstelsel te versterk en die werking daarvan te verbeter ten einde gehaltesorg en lewensgehalte te verseker. In lyn met die hervormingsplanne van die gesondheidsministerie, stel hierdie studie dit dat sodanige gesondheidsorghervormings noodwendig PV’s moet insluit as waardevolle en noodsaaklike menslike hulpbron vir gesondheid en vennootskap vir gesondheid en navorsing. Religie en spiritualiteit (die domein van pastorale sorg) is al gestel as uiters geskikte respons op mense se soeke na betekenis. Gevolglik het die navorsing ’n praktiese teologiese metodologie gebruik. Binne hierdie metodologie is gebruik gemaak van ’n post-fondamentalistiese paradigma volgens Park (2010). In hierdie verband is die struktuur van die hoofstukke belyn met die vier take van praktiese teologie soos voorgestel deur Osmer (2009). Verder word gebruik gemaak van relevante literatuur in die teologie, mediese wetenskap en sosiale wetenskappe van binne Nigerië, Afrika en verder. Dit word gestel dat die afwesigheid van ’n betekenisvolle pastoralesorgdimensie ’n beduidende swakheid is van die heersende mediese model wat in Nigerië geld. Dit is nie in pas met die bevordering van die gesondheid van pasiënte en die gemeenskap wat gestel word as die doel van die mediese wetenskap in Nigerië volgens die Nigeriese kode vir mediese etiek (2004) nie. Dit is ook nie in pas met Nigeriërs se holistiese beskouing van siekte nie. Verder is dit nie in pas met die nasionale beleid oor privaat gesonheidsvennootskappe in Nigerië, die National Policy on Private Partnership for Health in Nigeria, of NPPPHN (2005) nie, waarin dit gestel word dat alternatiewe gesondheidsverskaffers wie se praktyke as waardevol bewys is, aangemoedig en ondersteun sal word as voorste linie van gesondheidsorgverskaffing aan baie mense. Soos die bogenoemde Nigeriese beleide oor gesondheid voorhou – en dit is ook die posisie van hierdie studie – vereis siekte ’n holistiese en multidissiplinêre benadering om dit te beveg. Hierdie studie het bevestig dat pastorale sorg ’n visie van heelheid vergestalt wat resoneer met die Nigeriese holistiese siening van die lewe, waarvan die praktyke se waarde reeds bewys is. Die insluiting van die PV met ’n holistiese teologiese benadering by Nigeriese hospitaalsorg kan bydra tot holistiese en gehaltesorg vir pasiënte in hospitale. Dit kan bydra tot die vestiging van die NSHDP 2010-2015. Die studie word sterk gemotiveer deur die feit dat mense in die beeld van God gemaak is en liefde, respek vir hulle waardes en behoeftes en waardigheid verdien, veral in die aangesig van siekte en lyding. Hier word dus voorgestel dat hospitale en klinieke in Nigerië noodwendig PV’s in hulle hospitale en by hulle kliniese spanne moet insluit, en verder basiese opleiding in die pastorale assessering van pasiënte vir alle lede van die mediese span moet verskaf.

Revisiting the Modernist Martyr,‘ George Tyrrell, a century after his death is self-evidently problematic. This work draws upon ten years of personal experience, living and teaching in Stonyhurst, Tyrrell‘s former Jesuit College, and two decades of researching his thought. It is not unreasonable to assert, following the lead of Gabriel Daly, that it is practically impossible to approach modernism without personal bias and ideology. Ironically highlighting the dangers of such an undertaking, Hilaire Belloc cautions, that history should be written not from the Bar, but from the Bench.‘ Moreover, it must show a willingness to submit to what Matthew Arnold called the despotism of fact.‘ In addition, contemporary historians and systematic theologians accentuate the importance of hermeneutical considerations of authors, texts and receivers .... At the turn of the twentieth century Tyrrell articulated a challenge to those who would take the church out of history and place it in some ideal realm. Drawing upon Lonergan, some argue that the church had locked itself into a classicist understanding of culture as a normative ideal that it possessed and others must obtain. Tyrrell played a leading role in instigating the shift from classicism to historical consciousness. ...

This study provides a systematic analysis of the theology underlying the pastoral practice of spiritual direction in the Eastern Orthodox tradition. It asserts that spiritual direction lies at the centre of Eastern Orthodox pastoral theology as the paradigmatic modus operandi of pastoral care, and that by attending to the theology of spiritual direction one can thereby derive a coherent account of pastoral theology. The Eastern Orthodox model of spiritual direction is contrasted with certain contemporary models of pastoral care, which, from the viewpoint of this study, present deficient pastoral theologies, inadequate ecclesiological and sacramental frameworks, and are patterned upon individualistic frames of reference. In contrast to these models, it is argued that the locus of spiritual direction should be in the church, related to the sacraments and the ecdesial koinönia. Likewise, the spiritual father ought to be an ordained minister in the church. First, I set forth a theological Trinitarian, Christological, and anthropologicalfoundation for spiritual direction. I then assess different patterns of spiritual direction in the early church-Pauline, episcopal/presbyteral, and monastic-and, finally, I propose a normative account of pastoral care based on the theology and practice of pastoral care in the Eastern Orthodox tradition, and in dialogue with contemporary models of pastoral care. The main findings of the study point to the fact that spiritual fatherhood has been at the centre of the Christian tradition of pastoral care, a fact still reflected today in the Eastern Orthodox pastoral practice of spiritual direction. The originality of the work lies in the evaluation of the theological and practical implications of both the concept of spiritual fatherhood, and of the practice of spiritual direction, for Eastern Orthodox pastoral theology in particular and for contemporary Christian pastoral theology in general.

Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: Pastors and congregations need to communicate the faithfulness and care of God within the real life contexts of the communities that they are a part of. The problem is that pastoral theology has been predominantly linked to individual psychology rather than to theory that facilitates a specifically Christian care for whole communities. This study asks how pastors can engage with the concrete realities of their communities, caring for real and practical needs, within the context of the specifically Christian focus of the Gospel. The chief goal is to make a clear contribution to the way in which Community Pastoral Care is thought about and carried out. This is a contribution that encourages engagement with the needs of the communities together with the Gospel. This requires a methodology that involves interdisciplinary understanding, calling for a hermeneutical study. The study engages firstly with Systems Theory, gaining an understanding of the way in which communities and groups function and change. Linked to this is the study of Communicative Action and Social Constructionism, these contribute understanding of the way in which communication functions within the community system. Thirdly, a study of Community Psychology, including Social Capital, emphasises the importance of focusing on the relationships within the community. Community care in this context is predominantly care for relationships and communication within the community. This includes the understanding that problems form within the relationships that make up the community, rather than individuals within the community. It also places the focus of care on building strengths rather than fixing pathologies. The specif cally Christian character of Community Pastoral Care is given through a study on sin/evil, the gospel and revelation. Th is introduces the action and communication of a faithful God. Community Pastoral Care is seen to incorporate the revelation of the Kingdom of God and its blessings, as well as the possibility of a direct relationship with Him that transforms the life of the community and individuals. Semi-structured interviews, with a small selection of pastors, give an empirical aspect to the study. This helps to ground the study in the actual experiences of pastors, giving a chance for their experience to add to and engage the theory study. The first two theory chapters suggest that the key to community care is developing positive relationships between the parts of the system. With the introduction of a relationship with a faithful God, the understanding of care expands. Revelation of His Kingdom, and the changed relationships that it brings, transforms the earlier Communicative Action into both an expression of and a communication of a faithful God and the promise of His Kingdom. What is concluded is that Community Pastoral Care is primarily the revelation of God to the community. This is carried out through relationship with the congregation including, and guided by, the ministry of the pastor. This is a Pastoral Care that is less about technique and more about mutual relationships of trust and open, positive communication with God, the congregation and the community.
AFRIKAANSE OPSOMMING: Predikante en gemeentes moet die trou en sorg van God kommunikeer binne die werklike lewens kontekste van die gemeenskape waarvan hulle deel is. Die probleem is dat pastorale teologie grootendeels verbind is aan individuele sielkunde eerder as teorie wat ‘n spesifi eke Christelike sorg vir hele gemeenskape fasiliteer. Hierdie studie vra hoe predikante kan betrokke raak by die konkrete realiteite van hulle gemeenskape en soedoende werklike behoeft es praktiese kan aanspreek binne die raamwerk van die spesifi ek Christelike fokus van die evangelie. Die hoefdoel is om ‘n duidelike bydrae te maak aan die teorie en praktyk van Gemeenskapspastoraat. Dit vra ‘n metodologie wat interdisiplinêr en hermeneuties van aard is. Hierdie studie gebruik eers Sisteem Teorie om te analiseer hoe groepe funksioneer en verander. In verband hiermee word die studies van Kommunikatiewe Aksie en Sosiale Konstruksie gebruik om te verstaan hoe kommunikasie funksioneer binne die gemeenskapsisteem. Derdens, word die lens van Gemeenskapssielkunde, veral die konsep van Sosiale Kapitaal, gebruik om die belang van verhoudings binne die gemeenskap te beklemtoon. Gemeenskapsorg in hierdie konteks is hoofsaaklik die sorg van verhoudings en kommunikasie binne die gemeenskap. Daaruit word daar geargumenteer dat probleme in die verhoudings binne die gemeenskap ontstaan eerder as in die individuë wat die gemeenskap vorm. Dit plaas die fokus van sorg op die uitbou van dít wat werk eerder as op die herstel van patologieë. Die besonder Christelike karakter van Gemeenskapspastoraat word uitgelig deur ‘n studie van sonde/ kwaad, die evangelie en openbaring. Dit stel die aksie en kommunikasie van ‘n getroue God voor. Gemeenskapspastoraat sluit in die openbaring van die konninkryk van God en die seëninge daarvan, sowel as die moontlikheid van ‘n direkte verhouding met Hom wat die lewe van die gemeenskap en die individu transformeer. Gedeeltelik-gestruktureerde onderhoude, met ‘n klein steekproef van predikante, het ‘n empiriese komponent aan die studie verleën. Dit help om die studie in die werklike ervaring van predikante te fundeer sodat hulle ervaringe in verband met die teorie gebring kan word. Die eerste twee hoofstukke stel voor dat die sleutel tot gemeenskapssorg is om positiewe verhoudinge te bou tussen die verskillende dele van die sisteem. Met die introduksie van ‘n verhouding met ‘n getroue God, word die verstaan van sorg uitgebrei. Die openbaring van sy Konninkryk, en die veranderde verhoudinge wat dit bring, omskep die vroeër kommunikatiewe aksie na ‘n uitdrukking van en kommunikasie van ‘n getroue God en die beloft e van sy Konninkryk. Die gevolgtrekking word gemaak dat Gemeenskapspastoraat primêr die openbaring van God tot die gemeenskap is. Dit word uitgedra deur die verhouding tussen God en die gemeente, insluitend en gelei deur die bediening van die predikant. Dit is dan ‘n soort pastoraat wat minder oor tegniek en meer oor getroue verhoudings en oop, positiewe kommunikasie met God, die gemeente en die gemeenskap gaan.

Thesis (D. Min.)--Southern Christian University, Montgomery, Alabama, 1996.
Abstract. Includes "Composite index of church growth books reviewed." Includes bibliographical references (leaves 262-268).

Thesis (DTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: A critical reflection on the researcher’s personal story - a white Afrikaner woman and a member of the Dutch Reformed Church - and her raised awareness regarding the devastating effects of racism, sexism and poverty in South Africa informs the development of a participatory pastoral praxis. The liberation of South Africa and the post-apartheid social reality have unmasked the confessional and kerygmatic approach of practical theology, revealing them to be supportive of dualistic thinking. This approach has frequently blinded us from understanding the ideologies of apartheid and patriarchy and the extent and complexity of their oppressive effects. This research is about doing theology in context and, as such marks a radical shift in practical theology from a confessional-kerygmatic to a publichermeneutical approach. From a methodological perspective the hermeneutic spiral applied in theory formation challenges the church to participate in a praxis approach that will contribute to the healing and transformation of post-apartheid society. Feminist theology and post-structuralist theory, within which Narrative Therapy is positioned, provide the critical lenses for viewing the social realities of South African society. As an interdisciplinary partner to practical theology, Narrative Therapy contributes to liberating action as expressed in a participatory praxis. While holding the metaphor of the Shepherd as expression of God’s compassion, the normative guiding metaphor for a participatory pastoral praxis is the parable of the Good Samaritan. As an embodiment of God’s transformative love and care towards our neighbour, the Good Samaritan points the way to a new way of doing pastoral care. Ten characteristics of a participatory pastoral praxis are identified: the personal is the professional and political; participation with the other; participation with people; participation with awareness; participation in voicing; participation with our bodies; participation together with others; participation in social transformation; participation in interrelatedness and participation in doing restitution. Taken together, they make a significant contribution to the theory formation, ethics and praxis of practical theology with a transformative and healing agenda. The empirical research includes a contextual analysis of the main social problems confronting post-apartheid South Africa: namely, racism, sexism, poverty and the ways in which the HIV/AIDS pandemic interrelates with these. The researcher uses case examples from her praxis - as therapist, community participant, teacher of Narrative Therapy and member of the leadership of the Dutch Reformed Church - to research the transformative effect of a participatory pastoral praxis. In this respect the prophetic dimension of a participatory praxis of care could play a decisive role within the ecclesiology of the Dutch Reformed Church. The transformative effect of Narrative Therapy in working with survivors of childhood sexual abuse is researched in a case example where individual therapy supports the client’s empowered response to poverty, racism and sexism within a rural farming community. Case examples of community participation involve inter-faith dialogue with a Muslim community where historical injustices are addressed through story and memory in a bridge-building function as well as participation with an organization caring for people infected by HIV/AIDS. The values, commitments and practices that support the raising of awareness of social injustices like racism is researched; examples from Narrative Therapy training work show how this approach encourages awareness of social injustices in participants. The transformation of oppressive practices, structures and ideologies within the Dutch Reformed Church is researched. Examples are taken from congregational participation and from women’s participation within the male-dominated synodical leadership structures. The outcome of the research finding assists practical theology, pastoral care and counselling in theory formation and provides a methodology that will enable participation beyond the boundaries of individual consultation rooms to a personal commitment towards the healing and transformation of the wider church and South African society.
AFRIKAANSE OPSOMMING: ‘n Kritiese refleksie op die navorser se persoonlike storie as wit Afrikaner vrou en lidmaat van die Nederduits Gereformeerde kerk en haar verhoogde bewussyn van die vernietegende effekte van rassisme, seksisme en armoede binne die Suid-Afrikaanse samelewing dien as bron en inspirasie vir die ontwikkeling van ‘n deelnemende pastorale praxis. Die bevryding van Suid-Afrika en die post-apartheid realiteite het die konfessionele en kerygmatiese benadering tot praktiese teologie ontmasker as ondersteunend van die dualisms wat ons verblind het vir die onderdrukkende effek van die ideologië van rassisme en patriargie. As radikale skuif vanaf ‘n konfessioneel-kerygmatiese na ‘n publiek-hermeneutiese benadering in praktiese teologie gaan hierdie navorsing oor die doen van teologie in konteks. Vanuit ‘n metodologiese perspektief daag die hermeneutiese spiraal wat in teorie formasie gebruik word die kerk uit om deel te neem in ‘n praxis benadering wat bydrae tot die heling en transformasie van ‘n post-apartheid samelewing. Feministiese teologie en poststrukturalistiese teorie waar binne NarratieweTerapie geposisioneer is, bied die lense vir ‘n kritiese analise van die sosiale realtiete van die Suid-Afrikaanse samelewing. As interdissiplinere vennoot tot praktiese teologie dra Narratiewe Terapie by tot bevrydende aksie soos uitgedruk binne ‘n deelnemende praxis. Met behoud van die metafoor van die Herder as uitdrukking van God se deernis, dien die gelykenis van die Barmhartige Samaritaan as normatiewe riglyn vir die beliggaming van God se transformerende liefde en omgee vir die naaste binne ‘n deelnemende pastorale praxis. Tien eienskappe van ‘n deelnemende pastorale praxis word identifiseer: die persoonlike is die professionele en politieke; deelname met die ander; deelname met mense; deelname met bewussyn; deelname in stemgewing; deelname deurbeliggaming; deelname tesame met ander; deelname in sosiale transformasie; deelname in interafhanklikheid en deelname in die doen van restitusie. Saam maak hulle ‘n betekenisvolle bydrae tot die teorie-vorming, etiek en praxis van praktiese teologie met ‘n transformerende en helende agenda. Die empiriese navorsing sluit ‘n konteksuele analise van die belangrikste sosiale problem: naamlik, rassisme, seksisme en armoede asook die MIV/VIGS pandemie wat hiermee verweef is. Die navorser gebruik voorbeelde vanuit haar praxis as terapeut, gemeenskapsdeelnemer, opleier van Narratiewe Terapie en lidmaat van en leier binne die Nederduits Gereformeerde Kerk om die transformerende effek van ‘n deelnemende pastorale praxis na te vors. In die geval behoort die profetiese dimensie van ‘n deelnemende pastorale praxis ‘n beslissende rol binne die ekklesiologie van die Nederduits Gereformeerde Kerk te speel. Die transformerende effek van Narratiewe Terapie in die werk met persone wat as kinders seksueel molesteer is, word nagevors in ‘n voorbeeld waar individuele terapie die kliënt ondersteun om met ‘n bemagtigde respons te reageer op die sosiale problem geassosieer met armoede, rassisme en seksisme binne ‘n plattelandse boerdery gemeenskap. Voorbeelde van gemeenskapsdeelname sluit inter-godsdienstige dialoog met ‘n Moslem gemeenskap waarin historiese onregte aangespreek word deur storie en geheue by ‘n Brugbou-funksie sowel as deelname met ‘n organisasie betrokke by die versorging van mense met HIV/VIGS. Die waardes, verbintenisse en praktyke wat bydra tot groter bewusmaking van sosiale onregte soos rassisme word nagevors deur middel van voorbeelde uit Narratiewe Terapie opleiding waar ‘n diversiteit van deelnemers aangemoedig word. Die transformasie van onderdrukkende praktyke, strukture en ideologië binne die Nederduits Gereformeerde Kerk word nagevors met voorbeelde uit gemeentelike deelname sowel as voorbeelde uit vroue se deelname binne die mans-gedomineerde sinodale leierskap strukture. Die uitkomste van die navorsings bevindinge help praktiese teologie, pastorale sorg en berading in teorie formasie en metodologie wat ‘n deelname buite die grense van individuele konsultasies in spreekkamers moontlik maak en wat kan lei tot ‘n persoonlike verbintenis om by te dra tot heling en transformasie van die wyer gemeenskap en kerk. Sleutelwoorde: Rassisme; seksisme; armoede; deelnemendepastorale praxis; publiek-hermeneutiese benadering tot praktiese teologie; heling en transformasie van post-apartheid samelewing; Narratiewe Terapie; feministiese theology; post-strukturalistiese teorie; terapie met seksuele molestering as kind; gemeenskaps praxis; Narratiewe Terapie opleidings praxis; profetiese leierskap in die Nederduits Gereformeerde Kerk.

Thesis (MTh)--Stellenbosch University, 2013.
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.
AFRIKAANSE OPSOMMING: Ons as mense is denkende wesens. Hierdie tesis handel oor die onderwerp ‘destruktiewe denkwyses’. In die breë sin beteken dit enige denke wat beskou word as teen-produktief, skadelik, wanaanpassings of wat ’n vernietigende en negatiewe uitwerking het op die persoon se identiteit, verhoudings, sosiale konteks en wêreldbeskouing. Van besondere belang tot hierdie studie is wanpersepsies, irrasionele gelowe en onvanpaste Godsbeelde (afgode). Daar is gevind dat ons alledaagse denke onbewustelik plaasvind en dat verkeerde opvattings en wanindrukke algemeen plaasvind. Hierdie gebeurlikhede is van besondere belang met betrekking tot hierdie studie, aangesien destruktiewe denkwyses makliker lei tot emosionele lyding, geestesstoornisse, onvanpaste afgodery en geloofsafwykings. Somtyds beland ons in ’n negatiewe patroon of raak vasgevang in ons manier van denke, gevoelens en optrede. Die idee om persepsies te verander om sodoende gevoelens te verander, is die sentrale fokus van hierde tesis. Die primêre doel is om die heropbouing van destruktiewe denke te vergemaklik. Die sentrale fokus van hierdie tesis is ’n teologiese ontwikkeling van begrip en perspektief van destruktiewe denke in die konteks van pastorale sorg. Dus ondersoek ek die tipe gedagtes waarna die pastorale versorger moet soek – wat beskou kan word as risiko faktore wat spirituele groei en welstand kan inhibeer. Ek identifiseer en moedig die ontwikkeling van gedagtes aan vir spirituele groei en ’n volwasse geloof. Om hierdie taak te bereik, begin ek met ’n ondersoek na destruktiewe denke in die Cognitive Behaviour Therapy Literature (CT & REBT onderskeidelik – Hoofstuk 2). Dit word opgevolg deur ’n ondersoek na ‘destruktiewe denke’ met die interaksie tussen geloofs- en Christelike spiritualiteit (Hoofstuk 3). Ek stel dan ’n pastorale model van spirituele heling voor wat pastorale versorgers kan help om destruktiewe denkwyses te verstaan en aan te spreek in ’n konstruktiewe en verantwoordelike wyse (Hoofstuk 4). Die gevolgtrekking volgens hierdie studie is dat ons gedagtes die middelpunt van ons handeling as denkende wesens is. Destruktiewe gedagtes kan ’n ontstellende uitwerking op ons spirituele en psigologiese lewens hê. Ons gedagtes het die vermoë om ons te vernietig en te verander. Met nabetragting van die potensiële impak van destruktiewe gedagtes op die individu se spiritualiteit en spirituele welstand, word ’n paar godsdienstige denkrigtings geïdentifiseer – soos onvanpaste afgode. Met bepaling van die verhouding tussen ’n mens se Godsbeeld en psigologiese en spirituele welstand, word voorgestel dat daar ’n verband is tussen ’n mens se persepsies en spirituele en psigologiese welstand. Gevolglik stel ek voor dat daar ’n holistiese benadering tot destruktiewe denkwyses, met inagneming van ’n persoon se geloof, spirituele volwassenheid, godsdiens, persepsies en verhoudings met homself, andere en God, moet wees. Die voorgestelde psigo-pastorale benadering maak erns met die rol van persepsie. Dit bied ’n uitstekende en praktiese metode aan vir begrip en beheer van destruktiewe denke. Dit bevorder heling deur die heropbouing van destruktiewe denke. Die plan is om persone te help om meer bewus en ingelig te wees oor hulle eie denke en persepsies in die algemeen en meer verantwoordelik op te tree. Dit sluit die vermoë in om jou eie gedagtes te monitor, flaters te herken en destruktiewe denke te verminder. Die doel van hierdie tesis is om die konstruktiewe bydrae wat pastorale sorg tot destruktiewe denke kan maak, te ondersoek.

An exquisite example of kinship between women is in Luke 1:39-45 when Elizabeth, pregnant through miraculous means, greets Mary, also miraculously blest with child. This encounter is replayed today as homeless women and their caretakers are greeted and welcomed into a room where they listen to scripture of God’s love for them and a reflection of daily hope. We provide an environment of comfort and trust as a setting for these women to share their life’s stories. This is the foundation of a new ministry at the Church of the Blessed Sacrament. The theologies of Edward P. Hahnenberg, Maria Harris, Michael Horan and Rosemary Radford Ruether provide foundational evidence that support the development of this ministry and provision of ministerial leadership. Establishing a ministry for women can be challenging due to the male only construct of the Church hierarchy to include the pastor and parish priest. The theologies of Augustine, Aquinas and Balthasar are rooted in human dualism favoring men over women. This view does not favor equality for women within the confines of church structure but rather views them using classical Christian theology. Protestant theologian Paul Tillich envisioned a practical scrutiny that theology is most effective if viewed within a contemporary context. It is evident to me as a Pastoral Associate candidate for the Archdiocese of Los Angeles, that the theology of Paul Tillich would allow women to become Pastoral Associates and Parish Life Directors unlike classical Christian Theologians.

This is a strange phenomenon in the present day and yet is happening. This study unpacked the social, economic, cultural as well as religious factors that contribute to women staying in abusive relationships. Research has been carried out reporting that women stay in abusive relationships because of economic and social reasons, therefore this study has focused specifically on the cultural and religious reasons why women stay in these relationships. This study worked from a social- constructionist paradigm seeking to understand how within cultural and religious communities the role of men and women, marriage and how gender roles within marriages are understood, specifically from an African and Zimbabwean perspective. What cultural and religious discourse shapes this understanding and keeps so many women captive in abusive relationships? This is the main question that guided the study. The co-researchers of this study came from organisations who work with survivors of domestic violence.
Dissertation (MA)--University of Pretoria, 2016.
Practical Theology
MA
Unrestricted

In the last decade shame has emerged as a problem of growing proportions in the United States, primarily in the field of psychoanalysis. Much of the attention has been focused on shame of a chronic nature, analysed from the standpoint of self psychology. Fewer contributions, however, have been made by pastoral theologians in considering shame within Christian tradition. The impetus for this research, therefore, is to advance pastoral theological perspectives on shame. Toward this end, in-depth interviews were undertaken with parishioners in two Presbyterian churches in the United States. These interviews comprise the primary source of original and creative insights for this research. The findings can be divided into two primary realms. The first realm consists in the variety of phenomena constituting chronic shame. Guided by an emphasis in "grounded theory" research on determining relationships between various phenomena, interviewees chronic shame is analysed according to a sequence of causes, preventive strategies and consequences. Two important causes of chronic shame for interviewees appear to be failure and rejection. A peculiar feature of these causes is that shame is felt for failing demands interviewees believe they had exaggerated in their own minds. Moreover, shame is felt for rejection interviewees are not certain even occurred. A primary strategy interviewees employ to prevent shame is maintaining certain views of identity, and a second strategy consists in protecting against shame's pain. Finally, consequences of these strategies, and of shame itself, include self-estrangement, anxiety and withdrawal. The second realm of findings is to explore the roles both of social structures (particularly the church) and apparent psychic structures in creating chronic shame.

Thesis (DTh (Practical Theology and Missiology))--University of Stellenbosch, 2009.
ENGLISH ABSTRACT: The purpose of this study was firstly to investigate Korean males’ gender role strain, its impact on their spirituality and identity, and the relationship between male gender role strain and the issue of power within the Korean context, based on Pleck’s male gender role strain paradigm. Firstly, the empirical study (in-depth interview with the fifteen Korean males within the Cape Town region) found that the majority of males (12 out of 15) experienced anger, shame, anxiety, helplessness, guilt and health problems as related to male gender role strains. Secondly, the research also indicated that their dysfunctional strain seemed to lead them to seek a God who guarantees material well-being, prosperity, and success, while their discrepancy strain seemed to generate an intense low self-esteem that is associated with a distant, callous and unfair God. Thirdly, this study indicated that the strains in their roles were closely related to the issue of power (12 out of 15). They identified the source of their strain as getting ahead, competition, winning, anxiety about performance, longing for a sense of superiority, a sense of comparison, and their wish to boast about their competency. The second purpose of this study was to examine whether a theological understanding of God’s vulnerability help pastoral care to address the problem of men’s power and psychological struggles (male gender role strain) - possibly to reframe the notion of power in order to foster spiritual maturity in males. In order to reframe the concept of power from a theological perspective (through reinterpretation of the notion of God’s power), the researcher has selected three interpretations of a theology of the cross and resurrection (Luther, Moltmann and Louw). Three interpretations of a theology of the cross and resurrection can contribute towards this paradigm shift. The first concerns our human existential predicament of helplessness, while the second is about the theological problem of God’s identity: God’s relationship to the notion of suffering. The third has an implication for pastoral therapy and identity formation. The research finding is that, if the concept of the pantokrator can be reframed by a pathetic interpretation of the cross, this theological reframing has consequences for the human understanding of power. A reinterpretation of God’s power could bring about a paradigm shift from the notion of power as strength, control, domination and success, to that of power as vulnerability, service and pathos of other-empowerment. Such a hermeneutics of power can foster spiritual growth and healing in males by helping them to shift their concerns to serving others, and empowering fellow human beings from pursuing strength and control.
AFRIKAANSE OPSOMMING: Die doel van hierdie studie was eerstens om die Koreaanse manlike geslag se spanning te ondersoek, en die impak daarvan op hul spiritualiteit en identiteit, asook die verhouding tussen die rol van die manlike geslag se spanning en die idee van mag binne die Koreaanse konteks, gebaseer op Pleck se rol van die manlike geslag se spanningsparadigma. Eerstens, die empiriese studie (in-diepte onderhoude met 15 Koreaanse mans in Kaapstad se omgewing) vind dat die meerderheid mans (12 uit elke 15) ervaar woede, skaamte, angs, hulpeloosheid, skuld en gesondheidsprobleme wat verband hou met spanning in hul manlike geslagsrol. Tweedens, die navorsing het ook aangedui dat hul disfunksionele spanning skynbaar daartoe gelei het om hulle ‘n God te laat soek wat materiële welsyn, welvaart en sukses waarborg, terwyl hul teenstrydige spanning skynbaar ‘n intense lae selfbeeld genereer wat verband hou met ‘n veraf, gevoellose en onregverdige God. Derdens, hierdie studie het getoon dat die spanninge in hulle rolle ten nouste saamhang met die aspek van mag (12 uit elke 15). Hulle identifiseer die bron van hulle spanning as vooruitgang, kompetisie, oorwinning, angs oor prestasie, die sug na ’n superieure posisie, die obsessie om altyd te vergelyk en die hubris oor eie vaardighede. Die tweede doel van hierdie studie was om na te vors of ‘n teologiese verstaan van God se weerloosheid vir pastorale versorging sal help om die problem van die manlike magsbeheptheid en sielkundige stress (spanning van die manlike geslagsrol) aan te spreek – moontlik om die begrip van mag te herdefinieer teneinde spirituele volwassenheid in mans te vestig. Om die konsep van mag vanuit ‘n teologiese perspektief te herdefinieer (deur die herinterpretasie van die begrip van God se mag), het die navorser drie interpretasies van ‘n teologie van die kruis en die opstanding (Luther, Moltmann en Louw) gekies. Hierdie drie interpretasies kan bydra tot hierdie paradigmaskuif. Die eerste gaan oor ons menslike eksistensiële toestand van hulpeloosheid, terwyl die tweede oor die teologiese problem van God se identiteit gaan: God se verhouding tot die begrip van lyding. Die derde het implikasies vir pastorale terapie en identiteitsontwikkeling. Die bevinding van die navorsing is dat, indien die konsep van die pantokrator herdefinieer kan word deur ‘n patetiese interpretasie van die kruis, dan het teologiese herdefiniëring gevolge vir die menslike verstaan van mag. ‘n Herinterpretasie van God se mag sou ‘n paradigmaskuif kon teweegbring vanuit die begrip van mag as krag, beheer, dominansie en sukses, na ‘n begrip van mag as kwetsbaarheid, diens en die patos van bemagtiging van andere. So ‘n hermeneutiek van mag kan spirituele groei bevorder en heling vir mans teweegbring deur hulle te help om hul kommer te verplaas na diens aan andere, en om hul medemense te bemagtig in plaas daarvan om krag en beheer na te jaag.

This study is concerned with the nature of pastoral care and its practice in contemporary British Methodism. Both aspects are explored by means of postal surveys of Methodist ministers, local preachers and other lay members, as well as case study interviews with circuit ministers. These explorations take place in the context of a brief historical overview of the roots of Methodism and a characterisation of the theological viewpoints and spirituality of respondents, which are correlated with the findings of an earlier Anglican study. At the same time a detailed portrait is painted of the biography and ministry of both ministers and local preachers as an aid to understanding their contribution to pastoral care. The nature of pastoral care is discussed and a working definition proposed which emphasises the importance of nurture rather than crisis-oriented care. The perceptions of ministers and local preachers regarding their understanding of the nature of pastoral care are examined, and the influence of theological viewpoint, gender and age is explored. Pastoral practice within Methodism is evaluated and some difficulties and areas of weakness are pin-pointed. Comparison of the perceptions and practice of pastoral care reveals that whereas ministers have a balanced view of pastoral care, frequently such care tends to be crisis-oriented and ministers driven rather than in control of the task: essentially reactive rather than pro-active. A weakness of pastoral care is that it tends to be centred on the full-time professional rather than involving the whole community of faith. It is argued that the divisions between lay and ordained members of the church need to be removed in order to permit effective pastoral care. A working model of pastoral care is proposed, within a Methodist context, which emphasises the functional nature of full-time personnel and the importance of local leadership.

Thesis (MTh) -- Stellenbosch University, 1995.
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.
AFRIKAANSE OPSOMMING: Die navorsing is daarop gerig om die pastoraat llewus te maak van die eiesoortige behoeftes van die kind onder twaalf jaar binne die beraadproses. Die voorveronderstelling waarmee gewerk word, is dat die kind deur die kerk wel via die kategese bereik word, maar dan op 'n meer kognitiewe leervlak. Gevolglik word daar nie erns gemaak met die meer indjviduele en emosionele behoeftes van kinders in 'n krisis binne hut gesinsverband nie. Die eerste hoofstuk is 'n bespreking van die geskiedenis van sorg aan die kleiner kind en ·n ontleding van die huidige benwdsituasie in pastorale sorg. Die tweede hoofstuk bied 'n metodologiese raamwerk teen die agtergroml van die karakter van praktiese teologie en 'n interdissiplinere benadering. Die derde hoofstuk is 'n poging om vas te stel wat die posisie van die kind in die vroee lsraelitiese gemeenskap was. Die navorsing stel vas dat die sorg van God gerealiseer was via die verbondsliefde sons wat dit in die familie tot uitdrukking gekom het. Dit is hier waar die verhaal of storie van God se bemoeienis met sy volk oorvertel is. Die vierde hoofstuk konsentreer op die eiesoortige wereld van taal, simbole en kommunikasie gedurende die verskillende ontwikkelingsfases van die kind. Hoofstuk vyf bied 'n bespreking van die sosiale omgewing en gesinsverband van die kind. Die laaste hoofstuk is 'n toespitsing van pastoraat a an die kleiner kind rnet behulp van die metode van storievertelling. Dit is die taak van die pastoraat om 'n horisonversmelting tussen die storie van die kind en die storie van God se verbondsliefde te laat plaasvind. Op hierdie wyse word die geloof van die kind ontwikkel en verkry die metode van storievertelling 'n pastorale dimensie.

What exactly do we mean by mental illness? Is it an organic disease? Or are its causes psychological and requiring therapy or counselling with, at times, medication to alleviate any accompanying organic symptoms? Or could one even consider that, in some instances, it is neither of these and is best described as a ‘spiritual dis-ease’? If there is evidence that this is the case, then its causes [and remedies] must be sought elsewhere. In other words, could one argue that there are no substantial grounds for assuming that care of the mentally ill be relegated exclusively to the expertise of the secular sciences? This is the question that drives this dissertation. This dissertation named “A Practical Theology of Mental Health: a critical conversation between psychology, theology, pastoral care and the voice of the witness” addresses this question that has lurked without answer in the shadows of the human mind for as long as there has been mental illness. Beyond the primary question there are subsequent questions. Can it afflict anyone, or is it specific to some people for some, as yet unknown, reason? Is it possible to fully recover from this illness, whatever its cause, or does the sufferer remain ever after mentally, emotionally and/or spiritually fragile? This thesis will argue that in the absence of evidentiary knowledge it seems reasonable to assume that the primary and subsequent questions can be answered by the voice of the witness, the one who has experienced the phenomenon of mental illness and recovered from it … if indeed that is possible. The author of this dissertation claims to be such a voice. In 1965 I was first treated with medication for anxiety neurosis. By 1970 I was diagnosed with manic depression, now called bi-polar disorder. Certainly I suffered from delusions, illusions and hallucinations. In 1972 I was admitted to a psychiatric hospital where I remained for several weeks. After years of professional treatment that included psychotherapy, drug therapy, group therapy and electro-convulsive therapy, I encountered a self and mutual help organisation (1974) where other sufferers of mental illness claimed to have discovered a path to recovery, a path that rejected the medical model of treatment. In this setting I began my journey of recovery. By 1976 I had ceased all professional treatment, including medication. My last clinical link with the medical model was broken. However, I continued for more than 15 years to be involved in the mental health arena, saturating my mind with psychological interpretations and the findings of psychiatric research, as well as attending GROW groups in a leadership capacity, before starting my own “Faithrough” groups. Several attempts to share my experience with professional mental health carers fell on deaf ears. For example, in 1987 a complimentary copy of Ordinary Insanity, my autobiography of recovery from mental illness, was sent to every psychiatrist listed in the Yellow Pages of the Sydney Telephone Directory. An invitation to dialogue with me was extended, along with my contact details. The silence was deafening. Several attempts to absent myself from the mental health arena also proved futile. My entry into formal theological education (1993) was one such attempt, but it seemed God had other ideas! In this attempt I was surprised by two things which now appear to be related. First, my experience of both mental illness and recovery from it had reference frames in theology which allowed the experience to be articulated. This is distinct from psychology which talks about ‘a condition’ from the outside. It does not speak to the experience from the inside. Part of the surprise was that in more than 20 years of searching and re-searching I remained utterly ignorant of any theological connection. The second surprise came some years into my education when I began to recognise contradictions between theological and psychological paradigms of the ‘human person’. There was contradiction here that it seemed to me had remained unaddressed from the time Freud laid the blame for neuroses at the feet of God, or more precisely at belief in God. If theology ever mounted a challenge to this Freudian assertion, that challenge went largely unnoticed. Perhaps, from this, society is left with the impression that theological perceptions of the ‘human person’ are ‘less real’, and therefore subservient to, those of the human sciences. The absence of a spiritual dimension is today being addressed, indeed formally recognised in institutions such as Heythrop College. However theological and psychological contradictions on what it means to be human, if recognised, remain largely unaddressed. Those involved in mental health care from a theological perspective are essentially those in a ministry of pastoral care. While they bring a very human dimension of compassionate caring to the mentally ill, they are obliged to work within the framework of the theoria established by the human sciences. Theology seems to accept its subservience to the human sciences in the field of mental health care. We will meet this acceptance in the words of Edward Schillebeeckx in the next chapter. One glaring distinction between the human sciences and theology is the voice of the witness. The task of science, including the human sciences, is to discover/establish fact. To this end they rely on weight of numbers – part of their quantitative methodology. On the other hand, theology is led forward by the voice of the witness. More often than not this is a lone voice. The ancient prophets of Israel are such voices. John the Baptist is such a voice. Jesus of Nazareth is such a voice. In our own time I believe Martin Luther King and Mother Teresa of Calcutta are such voices. These are examples of the power of the witness to speak and influence public perception of reality. Today witnesses speak and are heard in almost every arena involving issues of morality and social justice. Feminist theology, liberation theology and environmental theology all have their prophetic voices. But who speaks for the mentally ill? The voice of the witness in this arena is given little credibility. Yet that voice belongs to a human person, one who is as much a child of God and a member of the human family as every other voice. What other voice will speak for the 17 million children worldwide who consume prescribed mind-altering drugs that can cause them to become violent and suicidal? It is scientifically established that it is the drugs, not the initial behavioural problems that cause the violent and suicidal behaviour. What might theological investigation have to say about the ‘necessity’ of treating the brain with chemicals that have such detrimental effects? Violent behaviour aside, psychiatrists have long been aware that their prescribed medications cause Parkinsonian and encephalitis lethargica symptoms in adults.7 What might be revealed if theology investigates research into psychiatric medication, focusing on just two relevant issues: a) by what criteria is such medication deemed suitable for human consumption, and b) by what criteria is it deemed beneficial to human mental health? Given that humans are the only known creatures gifted with reflective thought, mental health is not an area of research where the results of tests upon animals can be considered relevant and trustworthy. Surely theology does not acquiesce with the unspoken prejudice against the mentally ill – that there is a two-tiered humanity: those capable of taking responsibility for themselves and their lives, and those who are incapable – those who are victims of genetic and/or environmental heredity? The majority of witnesses in the mental health arena do not speak of what is needed to improve their lot. They do not know. What they do say with a resounding weight of numbers is: ‘You do not hear me. You are not listening to me. You do not understand me’. Surely even the human sciences can hear that much! If the ‘Burdekin Report’ is to be believed, the mentally ill feel that what they have to say is given little, if any credibility. I believe the deafness of society to the voice of this. There is a wealth of reports and statistics on mental health issues – world wide – through the World Health Organisation (WHO) available from available from http://www.who.int/topics/mental_health/en/ Internet; accessed 12 May 2006.Robert Whitaker, Mad in America: Bad Science, Bad Medicine, and the Enduring Mistreatment of the Mentally Ill (U.S.A.: Perseus Publishing, 2002), 203.By 1993 more than 40 inquiries into mental health services had been conducted in New South Wales alone. During the press conference at which “The Burdekin Report” (popular name) was released, Brian Burdekin commented that one of the most alarming things he found was that in all the independent inquiries into mental health services across Australia, not one viewed the professional in a kindly light. The Human Rights and Equal Opportunities Commission, Human Rights and Mental Illness, (Canberra: Australian Government Publishing Service, 1993) suffering renders mentally ill people among the most vulnerable group in our society today. This dissertation seeks to address social ignorance of, and perhaps indifference to, the plight of the mentally ill. It seeks to give the mentally ill a voice, a place to speak its experience and be heard. This is not an easy task. There is no abundance of witnesses who have experienced mental illness, recovered and documented their experience. Such voices are rare. They should not be discounted on that account. Indeed, if there was only one witness to have recovered from mental illness, is it not in the tradition of theology to listen to the testimony of that witness? Perhaps a greater appreciation of this is something that theology can offer psychology. Very recently a book has come to light, intended for publication in the latter half of 2007. Back From the Brink is a collection of interviews with those who have suffered a variety of mental and emotional anguish from depression to the contemplation of suicide. The author, Graeme Cowan, is not a mental health professional but rather himself a witness. The book appears to have one objective: to give a voice to the witness, and in so doing give hope to those who suffer affliction(s) so badly misunderstood. I can only lament its late arrival in the public arena, but rejoice that the concept of listening to the voice of the witness is perhaps an idea whose time has at long last come. This dissertation seeks to answer the questions the human sciences have been unable to answer in terms of recovering mental health when one has been afflicted by mental illness. The answers are presented as they were discovered, in living experience, where the differences, even contradictions, between psychological and theological perceptions of what it means to be a human person are encountered. These contradictions are acknowledged, addressed, resolved where possible, or invited into ongoing theological/ psychological dialogue. What is sought is understanding: understanding that can lead us into transformative praxis, making this dissertation very much a practical theology. While reading this dissertation I would ask the reader to bear two things constantly in mind. The first is their own personal fear of mental illness and mentally ill people. Experience suggests that very few people who have not experienced mental illness are free from this fear. However great or small that fear might be it has some Graeme Cowan, Back From the Brink – is expected to be published about June, 2007.See appendix C. influence on personal perceptions of mental illness and mentally ill people. The second is that the author of this dissertation comes from the group of people so feared. No genuine human endeavour is achieved by a lone individual, and that is especially true in the case of this dissertation. My most sincere and heartfelt thanks go to the many ‘witnesses’ who, over a period of 35 years gifted me with the privilege of sharing part of their life’s journey, even as I shared mine with them. They have been a continuing inspiration and motivation in my life as well as in my studies. Thanks is due also to the GROW organisation which was instrumental in my recovery from mental illness, as well as assisting with research undertaken for this dissertation. Special thanks is due to Rev. Dr Michael Whelan SM who guided me gently into formal theological education recognising when I did not, the relevance of theology to mental health care. If credit is due anyone for recognition of theological reflection in the experience of mental illness, it is due to Dr Whelan. His guidance, challenge and affirmation have not ceased for more than eighteen years. Thanks to his guidance I came to know many lecturers at the Catholic Theological Union at Hunters Hill, all of whom contributed in some measure to this dissertation .I am especially grateful to one of those lecturers, Rev. Dr Gerard Hall SM, who I encountered in my very first year as an undergraduate. His ability to challenge my thinking, inspire my writing, and encourage me as he has done throughout cannot be overstated. Dr Hall has been a most positive influence in my formal theological education from the very beginning. I was also fortunate in having Rev. Dr Tom Ryan SM as co-supervisor for this dissertation. Dr Ryan’s intellectual rigor proved itself invaluable. There are others whose assistance is gratefully acknowledge: the Catholic Institute of Sydney; the Sydney College of Divinity; staff at Veech library and the library of the Broken Bay Institute; friends who dialogued for endless hours helping me to clarify my thoughts, especially Fr. Michael Kelly OSB, Fr Michael O’Toole, Peter and Nada Herro, John and Marie Lizzio, Sue Christian and Troy Fisher, all of them giving invaluable assistance. Last, and paradoxically first, I thank my five children who suffered with me and for me during the difficult years, and then became friends and supporters in these latter years. Their encouragement and support has never wavered.