I dedicate this article to Prof. George Lotter, who has been instrumental in the formation of more than 90 postgraduate students in practical theological studies at the North-West University (NWU). Under his guidance, a significant amount of empirical research has been conducted. This is in line with a movement among scholars, both national and international, towards a more empirical approach in Practical Theology. It is therefore indispensable that both lecturers and students in Practical Theology should further develop their empirical research capacities. In this article, it is argued for a more systematic approach during the coding and data analysis phase of qualitative research and the article concludes with a proposed model for coding and data analysis in practical theological studies.Kodering en data-analise tydens kwalitatiewe empiriese navorsing in Praktiese Teologie. Hierdie artikel word aan prof. George Lotter opgedra. Deur die jare was hy instrumenteel in die vorming van meer as 90 nagraadse studente in Praktiese Teologie by die Noord-Wes Universiteit (NWU). Baie empiriese navorsing het onder sy leiding plaasgevind. Dit is in ooreenstemming met die nasionale en internasionale tendens van ’n meer empiriese benadering in Praktiese Teologie. Dit is dus van die uiterste belang dat Praktiese Teologie-dosente en -studente se vaardighede in empiriese navorsing verder ontwikkel moet word. In hierdie artikel word aangetoon dat ’n meer sistematiese benadering gevolg moet word tydens die kodering en die data-analisefase van kwalitatiewe navorsing. ’n Model vir die kodering en data-analise vir navorsing in Praktiese Teologie word ook voorgestel.

The South African Government published the Older Persons Act no. 13 of 2006. The objectives of the Act are inter alia to maintain and promote the status, well-being, safety and security of older persons, to maintain and protect their rights and to combat abuse of older persons. This act is indispensable, as the elderly (people of 65 and older) form a growing segment of the South African population (4.767% in 1996 − 5.019% in 2011). They are in many regards extremely vulnerable, as they often face negative views regarding older people, experience discrimination, abuse, neglect and exploitation. Many atrocities are committed against them and one hears horror stories of older people who are abused and/or neglected by their own children and/or other people. One could almost say that these people, during their so-called ‘golden years’, are treated like ‘human waste’. I will investigate this phenomenon and attempt to interpret it within the South African context. I will then identify certain biblical guidelines to orientate one’s attitude towards old age and the elderly. To conclude, I will propose strategies to prevent elder abuse and restore human dignity to them.

On the 2012 Corruption Perceptions Index of Transparency International, 89.6%of Sub-Saharan African countries received scores below 50, where a score of zero signifies that the country is highly corrupt and a score of 100 declares a country free of corruption. From these results, it seems as if Sub-Saharan African countries are quite vulnerable to corruption. In this article, the question whether certain traits in the Sub-Saharan African culture such as communalism, gift giving and a shame culture could in some situations influence people’s perception of, and their possible openness towards, certain forms of corruption was investigated. The research showed that cultural traits do influence people’s behaviour and that there are certain traits in the Sub-Saharan African culture that might sanction corruption. In response to these findings, some preliminary suggestions were proposed as to how Christians living in Africa could evaluate their cultural practices in the light of God’s Word and from a reformed theological paradigm. Instead of succumbing to the pressure posed by their culture to participate in immoral or corrupt activities, they could contribute to a moral regeneration on the African continent

Corruption is a worldwide problem. Authors do not only agree that it should be addressed at a personal level, but they encourage everyone to become involved in the fight against corruption. For this to happen, individual transformation is a prerequisite. In this article, Chipapata, Fátima and Jacinto’s personal stories will bear witness to the potential role of Christian Higher Education (CHE) in the moral and spiritual transformation of individuals in local African communities. These three persons were extra-mural students enrolled at Hefsiba in Mozambique. That the impact of these three persons’ studies goes beyond the personal level is seen in the community in which they live and work. They consented to tell their stories starting with events before they commenced their studies, sharing experiences they had during their studies and describing how their studies impacted their lives, families, work and the community in which they live. In this article, the essence, purpose and content of CHE are addressed. It is argued that through CHE, students’ faith and education could be integrated. Apart from being competent in their professions, students would be committed to apply their competency to deal with the spiritual and material conditions of their communities. This might bring about a transformation of society.

Die impak van Christelike Hoër Onderwys op die lewens van studente en gemeenskappe in Afrika. Korrupsie is ’n wêreldwye probleem. Outeurs stem nie net saam dat dit op persoonlike vlak aangespreek moet word nie, maar hulle moedig almal ook aan om betrokke te raak in die stryd teen korrupsie. Dit kan net gebeur as individuele transformasie reeds plaasgevind het. In hierdie artikel lewer Chipapata, Fátima en Jacinto se persoonlike verhale getuienis van die potensiële waarde van Christelike Hoër Onderwys (CHO) met betrekking tot die morele en geestelike transformasie van individue in plaaslike Afrikagemeenskappe. Hierdie drie persone was buitemuurse studente van Hefsiba in Mosambiek. Die impak van hierdie drie persone se studies strek verder as bloot hul persoonlike lewens. Dit is ook sigbaar in die gemeenskap waarin hulle woon en werk. Hulle het ingestem om hul verhale te vertel, beginnende by gebeure voor die aanvang van hul studies, hul ervarings tydens hul studies en hoe hul studies hul lewens, gesinne, werk en gemeenskap beïnvloed het. In hierdie artikel word die essensie, doel en inhoud van CHO aangespreek. Daar word geargumenteer dat studente se geloof en onderwys geïntegreer word deur CHO. Studente word dus nie net toegerus vir hul professies nie, maar behoort ook toegewyd te wees om konstruktief by die spirituele en materiële nood van hul gemeenskappe betrokke te raak. Dit mag moontlik ’n transformasie van die gemeenskap tot gevolg hê.

The South African demographic statistics echo the global trend of an ageing population. This fact poses challenges to the country's labour supply, to health care, retirement and intergenerational relations. The elderly are faced with specific challenges such as negative views regarding older people, discrimination and prejudice based on age, changing roles, the loss of a support system when children emigrate, financial problems, abuse and neglect, emotions of fear and depression, and the struggle to find meaning in life and suffering. The field of study that concerns ageing and older adulthood is called gerontology. Joan Erber defines it as 'the study of the biological, behavioural, and social phenomena that occur from the point of maturity to old age.' It is an interdisciplinary field where different disciplines seek to address the problems associated with ageing. Biologists focus on the biological processes of ageing, psychologists focus on aspects like mental abilities, personality and behaviour, whilst sociologists study the social roles, group behaviour and status of older people. The question may be asked what is being done regarding the spiritual and emotional needs of the elderly. This is the niche of practical theology, as indicated by one definition of practical theology that it is 'a place where religious belief, tradition and practice meet contemporary experiences, questions and actions and conducts a dialogue that is mutually enriching, intellectually critical, and practically transforming' according to Pattison and Woodward. The aims of this exploratory article are (1) to investigate to what extent research in practical theology has addressed the spiritual and emotional needs of the elderly and (2) to identify opportunities where practical theology may provide service in the field of gerontology.How to cite this article: Theron, P.M., 2013, Practical theologians' calling to serve in the field of gerontology', HTS Teologiese Studies/ Theological Studies 69(2), Art. #1942, 7 pages. http:// dx.