This article aims to delineate the basis-theoretical and meta-theoretical perspectives on the phenomenon of corruption. It defines solution-based pastoral markers should the research indeed establish a definitive role for pastoral theology in addressing this serious societal ill. Thus it attempts to scrutinize the dynamic factors associated with the phenomenon of corruption in general and as it pertains to South Africa. It also examines the views of both Scripture and related disciplines on corruption, then compare some of the current solutions proposed in the literature on dealing with it. Furthermore, it determines and practically delineate the role and parameters of practical theology in an attempt to address the issue of corruption. Finally, one of the following hypotheses is accepted: Firstly, Practical Theology has a distinct role to conduct in rooting out corruption within society. Secondly, Practical Theology has no defined role in assisting with the eradication of corruption within society. INTRODUCTIONAccording to Heitink (1999:113) the role of practical theology is to lead the process of renewal in a responsible way from both the perspective of theology and the social sciences. Zerfass (1974) distinguishes between basis theory, meta theory and practice theory. Meta theory provide the introductory scientific points of view which share common ground with other fields of study which are also in the process of examining aspects of the same field of reality (Venter 1996:89).According to Pieterse (1993:133) basis theory is being fed by interdisciplinary discussions with other theological disciplines and with insights from the related disciplines and with insights from empirical examinations from within the field of practical theology. Meta theory Acta Theologica 2013 33(1): 29-53 DOI: http://dx.doi.org/10.4314/actat.v33i1.2

'Compassion fatigue' – coping with secondary traumatic stress

There is a cost to caring. Professionals who listen to clients’ stories of fear, pain and suffering may feel similar fear, pain and suffering because they care. Simply the knowledge that a loved one has been exposed to a traumatic event can be traumatising – in this respect trauma can sometimes be contagious. The consequence of this process is that trauma therapy profoundly changes the therapist. These changes are both inspiring and disturbing, involving gains and losses. Traumatology literature usually excludes those who have been traumatised indirectly; thus this aspect is specifically explored in this article. Terminology like compassion fatigue, secondary traumatic stress, burnout, countertransference, and vicarious traumatisation, are explored. The importance of compassion satisfaction, a team approach and supervision is also highlighted. A list of typical characteristics of compassion fatigue is provided, as well as practical guidelines for dealing with and preventing this problem. Certain pastoral-theological perspectives concerning this theme are also discussed

n Opname oor houdings teenoor jag onder die ekonomies aktiewe publiek in Port Elizabeth is gedurende 2009 gedoen. Die doel van die opname was om faktore wat die publiek se houding teenoor jag beïnvloed, te identifiseer en te ondersoek. Jag vorm 'n noodsaaklike deel van bewaring en wildbestuur op wildplase. Negatiewe houdings teenoor jag onder die publiek het potensieel 'n sosiale bedreiging vir die jagbedryf geword, wat die doeltreffende bewaring en bestuur van wild op wildplase bedreig. Hierdie sosiale bedreiging is by wyse van 'n statisties verteenwoordigende opname onder die ekonomies aktiewe publiek in Port Elizabeth ondersoek. Die data is met behulp van self-geadministreerde vraelyste ingesamel en 384 vraelyste is voltooi. Verskeie faktore wat die publiek se houding teenoor jag beïnvloed, is geïdentifiseer. Daar is bevind dat die mate waartoe 'n persoon aan jag blootgestel is, asook hul sosiale verbintenisse 'n beduidende invloed op houdings teenoor jag het. Onkunde oor jag belemmer 'n persoon se vermoë om 'n akkurate begrip van jag te vorm en het negatiewe houdings teenoor jag tot gevolg. Die opvatting dat jag nie 'n belangrike deel van wildbestuur vorm nie, asook die opvatting dat jag wild in gevaar stel, is grootliks vir negatiewe houdings oor jag verantwoordelik. Wanpersepsies oor jag kan reggestel word deur die publiek oor wild en die belangrikheid van jag in die bestuur van wild op te voed. Wanpersepsies oor jag kan verder aangespreek word deur die publiek daarvan te oortuig dat die primêre rede waarom daar gejag word op ekologiese oorwegings en wildbestuur berus.

Pastoral guidance for the sexually addicted In this article special attention is given to a relatively new field of

In die literatuur word dikwels na kinders as die sogenaamde ‘forgotten grievers’ verwys. Wat pastorale berading betref is daar in die verlede tydens sterfgevalle in ’n gesin soms meer op die volwassenes as op die kinders gefokus. Verliese wat egter nie tydens die kinderjare verwerk word nie, het ’n impak op die res van so ’n persoon se lewe. In hierdie artikel word die belangrikheid van kinders as volle lede van die geloofsgemeenskap (ook wat hulle emosies betref) beklemtoon. Aspekte soos die sinvraag, die beskermende- en helende effek van spiritualiteit en geloof, asook die belangrikheid van ’n Skrifgedeelte soos Lukas 18:15–17 met betrekking tot kleiner kinders kom vervolgens aan die orde. Die belangrikheid van die integrering van spiritualiteit en kreatiewe, ekspressiewe tegnieke en strategieë word ook uitgelig. Voorbeelde van laasgenoemde tegnieke word vervolgens aan die orde gestel terwyl ’n aantal praktiese riglyne ten opsigte van geloofsaspekte ter begeleiding van die kind wat ’n verlies ervaar het, ook daarna aandag geniet.Pastoral care of grieving children. Literature often refers to children as the so called forgotten grievers. In the past, during deaths in a family, pastoral counselling was sometimes more focused on the adults than on children. However, losses that are not processed during childhood will have an impact on the rest of such a person’s life. In this article, the importance of children as full members of the community of faith (also regarding their emotions) is emphasised. Aspects such as the question on meaning, the protective and healing effect of spirituality and faith, and the importance of a passage like Luke 18:15–17 with respect to smaller children are discussed. The importance of the integration of spirituality and creative expressive techniques and strategies are also explored. Examples of the latter techniques are discussed, while a number of practical guidelines on religious issues for the guidance of the child who has experienced a loss also receive attention.