This could be for one of three reasons: First, the victim and perpetrator do not have the necessary expertise and courage to initiate reconciliation themselves. In this dissertation I focused on the spiritual and religious aspects of the victim-offender mediation process (V.O.M.).
METHODOLOGY
In the course of this thesis, I will refer to a psychological model for victims and offenders of rape. My use of the feminine and masculine for rape victims and rape perpetrators, respectively, will then reflect the reality on the ground.
CHA9TBHT10O
INTRODUCTION
The above discussion gives us an idea that the key terms in this thesis are not definitions that can only be viewed from one discipline. I therefore suggest that it is futile to define the key terms in this thesis with simple, concise definitions.
KEY DEFINITIONS
- MEDIATION
- RECONCILIATION
- HEALING
- FORGIVENESS
- RESTITUTION, REPARATION AND COMPENSATION
It is the victim and the abuser themselves who must have a hand in defining what it means to be them. In the victim-offender equation, this perspective is one of the important elements to be.
THE NEED FOR A VICTIM-OFFENDER RECONCILIATION PROGRAM THROUGH MEDIATION
- THE SPIRITUAL NEED FOR RECONCILIATION THROUGH MEDIATION FOR HEALING
- PSYCHOLOGICAL AND JUDICIAL ADVANTAGES FOR THE NEED FOR RECONCILIATION THROUGH MEDIATION FOR HEALING
He says: "V.O.R.P (Victim Offender Reconciliation Program) offers the courts an alternative conflict resolution process that involves a restorative rather than a punitive sanction. The idea here is that the victim and offender both have an opportunity to "tell their story tell".
A psychological ynooei of rape for victim ank offender
INTRODUCTION
I will not only construct a model of adult rape victims, but I will also comment on the psychological aspects of adults who have survived childhood sexual abuse. In fact, all three survivors I interviewed are adults who survived child sexual abuse.
A PSYCHOLOGICAL DESCRIPTION OF THE TRAUMA OF RAPE
- STAGES OF RECOVERY FROM TRAUMA
I commented on the subjectivity surrounding such issues in chapter two, in the definitions of the key concepts of "forgiveness" and "reconciliation." I shall. By reconnecting with others, the survivor creates new relationships that isolate trauma, the group recreates a sense of belonging."
THE RAPIST : PSYCHOLOGICAL DYNAMICS AND THE CAUSES OF RAPE
- FOUR THEORIES OF RAPE. 2
- GENDER EQUALITY
- CULTURAL FACTORS
According to Baron and Straus, this term generally refers to conditions that undermine the ability of traditional institutions (such as family, church, and neighborhood) to govern behavior." Note Baron and Straus claim to have empirical evidence that "a high level of social disorganization increases the risk of rape.”
THE RAPE
- EVENTS PRECEDING THE RAPE
- LOCATION
- THE RAPIST'S EXPERIENCE
- THE VICTIM'S BEHAVIOUR AND THE RAPIST'S RESPONSE
- THE RAPIST'S SPEECH
- THE RAPIST'S SEXUAL BEHAVIOUR DURING RAPE
However, it is very rare that this works, and it can provoke even more aggression in the rapist. According to Vogelman, the rapist often alternates between physical aggression and verbal reassurance to control his victim's emotional protests.
THE AFTERMATH OF RAPE
34;Feelings of sexual pleasure, sexual upset, power, control and insecurity all emerge during the rape as primary emotions of the rapist during rape (:165). 34;It is extremely difficult for the "whore" to arouse the rapist's feelings of pity, regardless of the amount of physical torture she endures.
RECIDIVISM AMONGST RAPISTS
34;Another category of "no-fault" rapists consists of rapists who try to "exonerate themselves consciously or unconsciously from their rape by calling it seduction. Rapists therefore believe that their victim is playing 'hard to get' or enjoying the rape experience.”.
INTRODUCTION
AN OUTLINE OF RELEVANT ASPECTS OF PAUL'S THEOLOGY
- THE LIFE IN SIN
- THE CONSEQUENCES OF SIN
- SIN AND THE LAW
- THE REVELATION OF THE RIGHTEOUSNESS OF GOD
- THE ESCHATOLOGICAL CHARACTER OF JUSTIFICATION
- RIGHTEOUSNESS OF GOD IN CHRIST
- RECONCILIATION
For Ridderbos, this universal authority of sin for Paul cannot be used as an excuse for personal sins, because “..Each will have to give an account of himself to God (Rom 14:12) and each will bear his own burden. " (Gal 6:5). 34; Paul sees in the light of Christ's death and resurrection the absolute insufficiency of the law as a means of salvation" (:135). He says that although reconciliation originally meant the end of enmity with the world "...Paul crystallizes a message that connects him more strictly to the church and to individual Christians..” I disagree with Kasemann's strict view, but I think this view of Kasemann supports my case for contextualizing Paul's reconciliation on a personal level between victim and survivor.
This shalom refers to "the pacification of the forces hostile to God, as well as the restoration of peace between Jews and Gentiles." On the other hand, it is assumed that Paul was speaking about Christ's death in a figurative way and that Christ's death has no cultic significance (:189).
AUTHORSHIP OF 2 CORINTHIANS 5:18-21 AND ROMANS 5:1-11
However, for the purposes of this thesis, I will not go into that argument any further.1 All the authors I have mentioned above never question the authenticity of 2 Corinthians 5:18-21 as written by Paul, and neither will I. in this thesis I will not go into any critical internal or external arguments for Paul's authorship of 2 Corinthians 5:18-21. But even here, according to Bornkamm, many critics believe that the long list of Romans 16 is misplaced at the end of Romans and was originally a fragment of the letter to the Ephesians." Again, I will not go into such arguments, except to say that Romans 5:1-11 as such, none of the above authors I mentioned claim to have been written by anyone other than Paul.
PUTTING 2 CORINTHIANS 5:18-21 AND ROMANS 5 :1-11 INTO HISTORICAL AND LITERARY CONTEXT
- ROMANS
34; autobiographical in tone, though not in scope or overall content." This epistle is probably Paul's third letter to the Corinthians. For Gundry, the theme of 2 Corinthians revolves around "Paul's inner feelings about himself, his apostolic ministry, and his relationship to the churches he founded and nurtured." I will not discuss in detail the arguments for the literary integrity of 2 Corinthians, except to say that the main argument in this regard seems to revolve around the question of whether 2 Corinthians 10-13 is part of the "lost other epistles." The argument for this seems to revolve around the "change in tone" in chapters ten through thirteen compared to the "friendly tone" (I would say) of the rest of the epistle. the theme of reconciliation and forgiveness that I notice in the epistle , is crystallized in 2 Corinthians 5:8-21, and especially in vs 19(b), where Paul says: "..And entrusts us with the message of reconciliation.".
For Gundry, the theme of Romans is "Justification by divine grace through faith in Jesus Christ." According to him, Paul wrote the letter to the Romans from Corinth after he had just completed the collection for Jerusalem during his third missionary journey (:291). For Becker Romans is not a treatise or systematic summary of Christian doctrine, but rather a theology in process, which was evoked by the concrete demands of the Roman church.
AN EXEGESIS OF 2 CORINTHIANS 5:18-21 AND ROMANS 5:1-11
- ROMANS 5:1-11
Domeris (1987:78) points out that it is not shown in the text that this reconciliation is between one person and another. This is why I emphasized that Paul's understanding of reconciliation.. must be understood in the light of his more general theological understanding. This one act has its reverse in the one act of Adam that led to the initial estrangement between God and man.
We cannot assume an equality of power in the new state of reconciliation, nor in the former state. The exact meaning of the "righteousness of God" must be examined and understood in the light of a general theology of Paul in the New Testament. 2.
A DEBATE FOR THE SOCIO-POLITICAL CONTEXTUALIZATION OF RECONCILIATION OF PAUL
If this new ethical trend is not taken into account, then in my estimation, the first beginning of God's approval of reconciliation was not really adopted. I will now consider what Mosala (1987), Domeris (1987) and Breytenbach (1990) contributed to the debate in the late nineteen eighties. Testament and the LXX, because he could find no evidence in the New Testament to support his claims about KaiaXkayi\.
So while I agree that God does not make an explicit requirement of "change first" before He makes contact with people, I think that in light of Paul's general theology. The reconciliation process is reflected in the "guidance" and the "imperative" requirements of justification.
INTRODUCTION
RELEVANCE OF THE PSYCHO-SPIRITUAL MODEL
My conclusion is that the analogy with Paul at this point is very relevant to the actual feelings of the subjects in my sample, and that my interpretation of Paul complements Lewis Hermann's model of victim and perpetrator. This is despite the fact that I think my interpretation of Paul has congruence with Lewis Hermann. I submit that the analogy of the above arguments can be related to the relationship between victim and perpetrator in reconciliation.
Regarding the importance of the analogy, Survivor A said that the analogy was a. I think the practical findings in my sample fit strongly, analogously, with God's reminder of the cost of reconciliation in the state of reconciliation.
INTRODUCTION
THE CHALLENGES, DIFFICULTIES AND SHORTCOMINGS OF THIS THESIS
It further made me realize that the strength of my contribution to the debate in My initial aim was to give a fair reflection of the problem with a narrow socio-cultural profile. 7] that I had to provide an edited form of transcript of the interviews and I explained the reasons for this.
It can be argued that the flow of this thesis seems to get "stuck" in the second chapter with the definition of key words. However, I believe that it was crucial to clarify the understanding of the key concepts on which this thesis is based.
WHAT I MANAGED TO ACCOMPLISH
It is largely congruent or complementary to the psychological model I outlined in Chapter Three. There are points of the analogy that break down in Paul's analogical use and the psychological model outlined. Yet there were points of analogy that the subjects considered contradictory in their experience of rape.
Of the eighteen points of analogy I established in Chapter Five, I found twelve points that are 'fairly' to 'strongly' analogous and practically relevant to the life experience of the survivors and the perpetrator and/or complementary to the psychological outline of a model that I drew in chapter three. The remainder of the four points of analogy did not correspond with the psychological model I outlined in Chapter Three, or with the practical experiences of the subjects.
THE WAY FORWARD : POSSIBILITIES FOR FUTURE RESEARCH
In the psychological model I constructed (which tended to match the experiences of my sample), both victims and perpetrators went through feelings of "guilt" and "denial" that inhibit recovery and healing if they become states of fixation. I think I could then conclude that the texts I chose were "largely" relevant to reconciliation for healing through mediation for victims and perpetrators of serious crimes - especially rape. Psychological and spiritual aspects must be monitored from the moment when the victim and the perpetrator are ready for reconciliation, until the eventual face-to-face confrontation.
If we try to heal victims and perpetrators immediately after the rape, monitoring such a program could take years, because, as I previously explained in Chapter Two [pg. 18], from my sample it seems to take years before victims and perpetrators reach a point where they want to reconcile.
PPBNTDIX
Do you think this will be useful or necessary in your attempt to reconcile with the offender. Analogously, do you think such a similar close i8 7 relationship is possible if you reconcile with the rapist. Do you think it is easier for God to be reconciled to the world i69 than it is for one man to another.
If we say that God also felt this (because he was "in" Christ), do you think, H48, this gives encouragement to you as a Christian.
