Scielo RSS http://www.scielo.org.za/rss.php?pid=0259-942220130002&lang=pt vol. 69 num. 2 lang. pt http://www.scielo.org.za/img/en/fbpelogp.gif http://www.scielo.org.za http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222013000200001&lng=pt&nrm=iso&tlng=pt Menopause, with its physical and emotional changes, appears to be an inevitable road for women to travel. The moment of choice for women at menopause involves not only whether they will embrace the new self or try to cling to identities from earlier life but also how the society in which they live views women after menopause. Amongst other things, many African marriages face difficulties when the moment of menopause arrives. This situation is often characterised by a second marriage or a situation where husband and wife no longer share a room. Whenever this happens, it testifies to the idea that the sole purpose of marriage amongst African people is procreation - hence, when the period for that is passed, the bedroom setup changes. This is one of the ways in which senior women are deemed unfit for sexual encounters, a gender-equality concern. This article aims to unveil and discuss how some Africans use menopause as an excuse to exclude women from sexual intercourse, and how pastoral caregivers can help in such situations. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222013000200002&lng=pt&nrm=iso&tlng=pt The process of ecclesiastical discipline evokes feelings of guilt and shame. Whilst literary study suggested this to be the case, the empirical research confirmed it. It is clear that the three-fold process was a traumatic and shocking experience for ministers. Most upsetting was the way that the process was handled. It was done in a non-professional way and without brotherly or sisterly love. The process triggered guilt and shame emotions in a number of ways, not least by the lack of support and guidance. Respondents indicated that they had positive and negative experiences of guilt and shame during the discipline process. Most respondents took action to amend their mistakes, and thereby used the guilt feeling functionally, whilst the use of defence mechanisms showed that they did not manage and process the feelings of shame. It is unsettling to realise that the Dutch Reformed Church fails her ministers in time of need. Only a few parishioners and ministers from other denominations provided some sort of comfort during the discipline process. The church gave no support and guidance in the processing of the feelings of guilt and shame. The church lacked in every aspect, even to show a basic understanding of the trauma, and none of the church councils offered any basic or interventive help. To remedy the situation, it is proposed that the church should take its task as caregiver during the ecclesiastical discipline of ministers very serious and give guidance in an official and professional way. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222013000200003&lng=pt&nrm=iso&tlng=pt This article forms part of a study which was inspired by the ever-growing need for significance expressed both by my life coaching and pastoral therapy clients as well as the need for existential meaning reported both in the lay press and academic literature. The study reflected on a life that matters with a group of co-researchers in a participatory action research relationship. The study has been positioned within pastoral theology and invited the theological discourse into a reflection of existential meaning. Adopting a critical relational constructionist epistemology, the research was positioned within a postmodern paradigm. The implications for meaning and research were explored and described. This article tells the story of how spirituality was positioned in the narratives of meaning by my fellow researchers. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222013000200004&lng=pt&nrm=iso&tlng=pt How does faith-based social involvement within a cultural diverse society express itself? Is the focus pure social outreach, that is, the rendering of services, or should the focus include meaningful interaction between the so called 'outreacher' and those being supported by the outreach? This article looks at the relationship between koinonia and diaconia in the creation of an intercultural space where individuals from different contexts are welcomed and supported in a mutual way. Through an interdisciplinary approach this article reflects on the experience of koinonia and diaconia in the mission of the church by bringing it into an interdisciplinary conversation with Sociology. God's reign become visible if koinonia and diaconia can dance together! http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222013000200005&lng=pt&nrm=iso&tlng=pt The inability of government, communities and churches to deal with complex HIV and AIDS challenges may foster pathological psychosocial and systemic dysfunctionalities. The reframing of pathological and disempowering pastoral therapeutic and health promotion praxes are sought. The objective was to construct a new pastoral and social therapeutic methodology. It should develop in line with health promotion praxes in strengthening both ecclesial and community health praxes. Reframing agents such as pastoral therapeutic and health praxes, as well as ecclesial and community systems, could ultimately engender a transformative process in transforming pathological HIV and AIDS praxes. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222013000200006&lng=pt&nrm=iso&tlng=pt An intercultural framework for servanthood was explored in three Christian community projects. The framework consists of six basic principles, as defined by Duane Elmer, namely openness, acceptance, trust, learning, understanding and serving. This framework is brought into conversation with Miroslav Volf's metaphor of an embrace. In all of this koinonia and diaconia play a pivotal role - especially in the relationship between the two modi. With this hermeneutical framework as point of departure, an empirical study was undertaken to discern the processes and structures within intercultural Christian community projects; and to evaluate the transformation in relationships and the sustainability of the development projects. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222013000200007&lng=pt&nrm=iso&tlng=pt This study bases itself in the epistemological and methodological development of a broad and interdisciplinary dialogue where various voices in the form of different domains converse in order to establish an integrated whole. The research contributes to the actual corporative question regarding spirituality in the workplace, specifically aimed at the individual in the middle-career phase. This phase is characterised as a re-evaluation period aimed at personal and professional growth. A shift in emphasis to the meaning and sense of work is linked to spiritual intelligence as spirituality can be described and understood as a type of intelligence. The study shows that the middle-career experience provides opportunity for an altered future view. Lifestyle coaching serves as facilitating process and offers guidance in answering existential questions which are included in the spiritual. The probable outcome promises to add meaning as a manifesting component in a dynamic and transforming life strategy. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222013000200008&lng=pt&nrm=iso&tlng=pt Absence of health, that is, sickness in Africa is viewed in personalistic terms. A disease is explained as effected by 'the active purposeful intervention of an agent, who may be human', non-human (a ghost, an ancestor, an 'evil spirit), or supernatural (a deity or other very powerful being)' (Foster). Illness is thus attributed to breaking of taboos, offending God and/ or ancestral spirits; witchcraft, sorcery, the evil eye, passion by an evil spirit and a curse from parents or from an offended neighbour. In view of these personalistic theories of ill health, treatment is through ritual purification, exorcism or sacrifices. For an appropriate diagnosis and intervention, it is imperative to determine 'who' caused the illness and then 'why' it was caused, to which answers are offered through divination by a healer. This interpretive framework, is applicable to all types of sickness, facilitates co-existence of African traditional healing and biomedical treatment, that is, plurality of health seeking practices. The approach fails to offer a constructive approach and contradicts the biblical healing framework whereby one may not have explanatory causes to a situation of ill health. This article engaged the biblical concept of shalōm as a relevant constructive framework. The Hebrew concept of shalōm, though distinctly salvific, is inclusive of holistic and personalistic healing aspects. The concept encompasses constructive aspects of completeness, wholeness, health, peace, welfare, safety, soundness, tranquillity, prosperity, perfectness, fullness, rest, harmony and the absence of agitation or discord, which provides a useful holistic healing theological framework. It therefore provides a health and well-being framework that is relational, sensitive and applicable to healing patterns in Africa. Using the case study of the Abaluyia people of East Africa, this article discussed bereavement as a state that requires healing and how the biblical framework of shalōm could be applied in fostering bereavement healing. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222013000200009&lng=pt&nrm=iso&tlng=pt The influence of other religions on the Christian community was a perceptible trend that cannot be ignored in the realm of spirituality. Meditation was one such example and consequently requires thoughtful investigation. Some Christians found meditation a valuable spiritual discipline that aids their spiritual growth but, in my opinion, also opened up the door for them to become victims of a subtle spiritual deception. The question posed was: how can Christians distinguish between the many and often-conflicting views on meditation found in easily accessible literature? A need therefore exists to define meditation as a possible Christian spiritual expression by distinguishing its uniqueness from the influences of other non-Christian religions and popular opinion. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222013000200010&lng=pt&nrm=iso&tlng=pt At the University of Pretoria the author, a practical theologian, experiences a fruitful soil for the development of an interdisciplinary process. He referred to concrete examples of cooperation, but used the article to reflect on best practices for the interdisciplinary dialogue. He came to the conclusion that it probably made more sense to talk of Practical-theological alternatives rather than to describe the subject in a single fixed manner of understanding and action. Our goal should rather be to open up the boundaries between Practical Theology, Human, Social and Natural Sciences. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222013000200011&lng=pt&nrm=iso&tlng=pt In this article the aesthetical practical theological notion of fragment, as introduced by the German Practical Theologian Henning Luther, was brought into dialogue with the African understanding of fullness, as articulated for instance in the concept Ubunye [we are one]. In the light of this, some basic tensions of worshipping in Africa were profiled, id est the dynamic interaction between individuality and communality, between the already and the not yet (present and future), between identity as being and identity as becoming, et cetera. The article concluded with some suggestions concerning worship in Africa as a space of paradox. http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222013000200012&lng=pt&nrm=iso&tlng=pt According to Transparency International, Africa is the most corrupt region in the world. In South Africa, there is an annual 'loss' of about R30 billion as a result of bribery and corruption. It would appear that it is exactly the poor and the vulnerable who suffer most under the scourge of corruption. The purpose of this research was to investigate the effect of corruption on victim(s) and to evaluate it in an effort to formulate solutions as to how such individuals can be guided and supported in the suffering and hardship that they endure and that specifically emanate from corruption. In the research, an effort was made to move away from the trend of the fragmenting of aid and to present guidelines or suggestions that can lead to a global solution, where multi-disciplinary involvement can be facilitated. The researchers agree that the church can play a key role in this, and the solution was sought in the principles expounded in 1 Corinthians 12. The research method known as action research was investigated as a workable method to be used by the multi-disciplinary aid team in their struggle against corruption. In the final instance, the principles used by Touching Africa in their work were investigated so that these could also be used in the quest for a solution.