Through the centuries, women from all over the world remain vulnerable to their social status. In some developed countries the situation has improved, but there are many countries where it is still unbearable. United Nations Educational, Scientific and Cultural Organization (UNESCO) aims to assist in this regard by addressing ethical issues pertaining to medicine, life sciences and related technologies as applied to human beings with consideration of women's social, legal and environmental dimensions. Yet pastoral counsellors on ground level are confronted with the need for assistance to women who suffer because of this exploitation. Therefore, the aim of this article is to focus on biblical principles that can serve as anchors to guide women regarding their human vulnerability and personal integrity when they experience suffering and hardship. The challenge facing the pastoral counsellor is to guide women to accept the reality of their situation within a certain framework, to adequately deal with this and, in spite of overwhelming emotions, continue to grow in personal integrity and healing.
Through the centuries, women from all over the world still remain vulnerable to their social status. In many developed countries the situation has improved but there are numerous countries where it is still unbearable. South Africa is no exception when it comes to violence and abuse against women and children. On 13 February 2014, President Jacob Zuma delivered his sixth State of the Nation Address in Parliament and emphasised that one of the key focus areas of crime fighting is to eradicate violence against women and children.
The first part of the article gives a description of human vulnerability and personal integrity, as well as an investigation of the relation between the two. Although the concepts
A report by UNESCO (Semplici
In most cases vulnerability can be identified reasonably easily, because something fundamental in the person's life is affected (e.g. his or her dignity, human rights or fundamental freedom). When a person's fundamental rights are negatively affected, his or her identity or human dignity is harmed. The preservation of integrity implies protection against this form of humiliation. According to Louw (
UNESCO lists the possible things that may contribute to human vulnerability:
poverty and inequality with regard to income, social circumstances, education and access to information
gender discrimination
cases of substantial limitation of human freedom, for instance, persons that are imprisoned
relational hierarchies
marginalisation on several terrains, for instance, immigration, as well as ethnic and racial minorities
inequalities in human rights
abuse of resources in developing countries
war situations
negative consequences of human reactions
impact of natural disasters (Semplici
This list of possibilities clearly reveals that the consequences of suffering sometimes result from the human actions towards the self and sometimes humans are entirely the victims because of someone else's reactions. According to Milacci (
According to Remen (
According to Cloud (
A person's expectation of life is important in his or her understanding of reality. A person functions in, and evaluates the world from, within a certain framework, and as a result his or her basic presuppositions are shattered when suffering and hardship occurs. One such presupposition is that of invulnerability, that is, that one will be released from suffering and hardship. When suffering and hardship do occur, the world is inevitably observed as an unsafe place. The result is that individuals tend to isolate themselves from society. Pastoral guidance in such a case will entail that the person has to realise his or her own vulnerability (Coetzer
Louw (
Although the responses in this category may be valid in the actual situation, it has the possibility to influence human dignity (i.e. wholeness) in a negative way. Such wounding can lead to regression and ultimate disorientation that, in turn, cause confusion. The confusion can become disintegrated; as a result, the person loses all meaning and interest in life. Inappropriate reactions include the following:
Avoiding suffering and hardships – an attempt to evade suffering.
Denying suffering and hardship – a refusal to deal with it.
Regression during suffering and hardship – to fade away and relive the past when life was more uncomplicated.
Capitulating in suffering and hardship – to fall into self-pity.
Trying to neutralise suffering and hardship – to think that it is not so bad and to quietly hope for a surprise (Louw
Appropriate behaviour shows maturity, responsibility and integrity. Applicable reactions include:
Internalisation – to identify suffering and hardship as part of reality and to react accordingly.
Pro-active action – to accept suffering and hardship as a learning curve and to investigate alternatives.
Accommodation – to show inner surrender and acceptance. Change what is possible, and accept the unalterable as reality without further damage.
Goal formulation
In light of the above, the following deductions are significant:
Integrity indicates the probity and complete honesty of a person. It shows the wholeness of a person and his or her capacity to integrate his or her total humanity in order to react to the realities of life, to deal with these realities and to transform them into opportunities for growth.
Humanity refers to vulnerability. Every person is inherently vulnerable and runs the risk of being hurt somewhere along the course of his or her life, that is, on spiritual, social, psychological or physical domain.
Some people are always vulnerable due to their social status, for instance women and children who are highlighted as being exceptionally vulnerable. Other groups are only vulnerable in certain situations.
When a person experiences suffering and hardship, he or she is often forced to distinguish between reality and illusion. This leaves the person with a choice of how he or she wants to react to the suffering. Will it influence him or her negatively, or will the situation be transformed into an opportunity for growth?
When integrity is defined as the ability to accept the realities of life and to deal with them, it guides the person to grow and live a meaningful life filled with hope even in times of suffering and hardship.
Suitable reactions to suffering and hardship lead to awareness and understanding of the circumstances, even though there are not necessarily answers to all the questions in life. It has to do with the courage and hope that enable people to transform the question mark in such a way that it ultimately becomes an exclamation mark.
In the second part of the article, the focus is on the pastoral guidance to women regarding their vulnerability and personal integrity when suffering and hardship are experienced. König (
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König (
Through the ages much has been written on human suffering and hardship, and God's role in it. The aim of this article is not to become involved in this discourse, but to consider some principles for the pastoral guidance to women who suffer, whilst reflecting on human vulnerability and personal integrity. In the process of pastoral guidance, the challenge to pastoral counsellors is to guide women to discover God's truth in difficult life situations, to be a true follower of Christ, and to live from the certainty of God the Father's unconditional love in Christ. If this occurs, there will be growth in personal integrity despite vulnerability and suffering. Pastoral discussion is an important part of this process. According to Sibcy (
Breed (
Mankind is a being in conversation.
Man is an imperfect being that can be renewed by God.
Change in man is closely linked to his or her thoughts or convictions.
Change in a person's thoughts and behaviour is the result of knowledge of God.
In my view, these four points of departure can be summarised in two words, namely covenant relationship. The certainty of a covenant relationship with God offers a safe space where growth in integrity can take place. Postma (
The covenant of grace is the special form of the salvational order in which the Triune God commits to be a Father, Saviour and Sanctifier of the believers and their descendants and where they commit to be his property and to serve Him, so that they can only be lost to this covenant through lack of faith and disobedience. [
The covenant relationship between God and mankind gives certainty to believers that God is committed to this relationship, and consequently, a safe space is created where these women can grow spiritually and emotionally to maturity in the relationship. Wright (
A growth in integrity is ultimately a process during which the emotionally and spiritually wounded woman can gain knowledge and understanding of suffering and hardship with the help of the Holy Spirit as well as the effect of the negative results of it. This is accompanied by the healing of the painful memories and the reprogramming of negative thought patterns (Du Plessis
According to Vorster (
Therefore, women can have hope in their present circumstances because their hope is anchored in God (Heb 6:10–20). Vos (
Hope is like a lily in muddy water. The lily flowers in this water and like the lily, hope grows in distressful and muddy circumstances. Hope can exist in mud and can live off beauty. But hope also reminds us of our frailty. (p. 11)
This metaphor aptly portrays the process of pastoral guidance. Regardless of suffering and hardship, these women make the ultimate choice to ‘flower’ again. However, this growth in integrity is only possible by means of deep trust in and obedience to God, which inspire them to deal with the circumstances courageously.
According to the reformed theology, God reveals himself in nature (Rm 1:20; Ps 19:2), the written Word (1 Tm 3:16–17), and the Word that became flesh (Jn 1:1; 1:14). Firstly, the revelation of God in nature is described as the general revelation. This prevents women from standing innocently in front of God should they not know him or the truth. Secondly, the confession states that the Bible fully includes the will of God, as well as a total knowledge for the salvation of believing women (Jooste
In John 14:12–21, the promise of the Holy Spirit is given; the term ‘reveals’ is of exceptional importance. Louw and Nida (
[
The knowledge of the Word offers a new perspective on reality for these women – for them to live with inner peace. They will be able to think and plan anew. Therefore the women have the ability now to regain their inner peace by dealing with their suffering and hardship.
From these principles for the pastoral guidance of women regarding human vulnerability and personal integrity, it is now possible to concur with Breed's (
Pastoral science entails the scientific study of the Word of God, the human being, and reality in other applicable subject disciplines. The aim is to develop Biblical principles and to design and apply a pastoral model that can lead believers to a deeper knowledge of God and themselves through the powerful work of the Holy Spirit. This in turn leads to a growth in faith that will enable believers to deal with the crises in life with calm and to the glory of God and in a manner that result in a growth in faith within the community of saints. [
In conclusion, the distinction can be made that the Word of God remains the primary source of the process of pastoral guidance, because this is the way God reveals himself to mankind. It implies that these women can know God to the extent he reveals himself to them. They can experience a growth in integrity in as far as they recommence themselves to God's revelation. Ultimately they have a choice between being handicapped by the suffering and hardship, or being renewed by it. Pastoral science also includes the scientific study of human beings, reality and the applicable subject disciplines. Integrity has already been defined as the ability to interact with reality. These women are challenged to change the changeable and to accept the unchangeable. Acceptance implies certain adjustments in their lives. Circumstances will no longer have any negative influence on them. To get to this point, the field of pastoral care works with other subject disciplines, for instance social work, psychiatry and psychology. When these women apply and live according to biblical principles, it leads to forgiveness, healing and renewal. Although they cannot always explain God's measures, they are assured of his love and guidance in their lives. The pastoral counsellor is ultimately only the instrument in God's hands for the recovery of these women.
Humanity implies vulnerability. Humans are not always able to protect themselves in all circumstances. Injustices to their human dignity can potentially leave them with many unanswered questions and scars. Women are considered more vulnerable due to their social status and other reasons mentioned earlier. The challenge to the pastoral counsellor is to guide these individuals to accept and work through their suffering – despite the presence of overwhelming emotions – and to grow in personal integrity towards healing. These women should grow in God's redeeming love and grace to live their new-found freedom entirely with courage and determination. It is therefore possible to derive that suffering and hardship can have certain positive results including the discovery of new possibilities, the development of inner strength and spiritual growth, as well as new appreciation for life and relationships with other people. The challenge to the pastoral counsellor is to guide women towards this point. When a woman struggles with human vulnerability that seemingly has no apparent answers, it is indeed a dark time in her life, but the difficulties should not have a negative effect on her by destroying her identity and dignity. Although the pain and sadness can potentially be overwhelming, the pastoral counsellor should guide this woman in her search for meaning. According to Coetzer (
The author declares that she has no financial or personal relationship(s) that may have inappropriately influenced her in writing this article.
Two laws had been promulgated by the government, namely the
UNESCO categorises women and children as especially vulnerable (Semplici
According to Louw (
See Louw's remarks on this in footnote