Page 68 - EMCAPP-Journal No. 11

Ninky C. Shuenyane (South Africa) Ninky C. Shuenyane (South Africa)

The Holy Spirit The Holy Spirit and

and Counselling Counselling

Human beings are by nature de- Batho botlhe ka tlholego, ba ikantse
pendent on God and all of His go Modimo le tseo a di tlhodileng.
creation. This indicates that we Seo se kaa gore re dibopiwa tse di tl-
are relational beings who must hokang botsalano, mme re tshwanet-
live in a harmonious relation- swe ke go nna le botsalano jo bont-
ship with God, with others and le le Modimo, le bangwe ka rona, le
the environment around us, for tlholego e re nnang mo go yone; seo
us to be fulfilled (Farnsworth, ke gore re bone botshelo jo bo
1985). More and more people Ninky Shuenyane (MA) nonofileng (Farnsworth 1985).
Batho ba le bantsi ba tsholo-
are going to church, not only is a South African Research gela kwa mafelong a kobame-
for their spiritual fulfilment and Psychologist. Both Theology lo go ya go bona thuso ka ga
corporate worship, but also to and Psychology can change matsapa a ba rakanang nao mo
seek solutions and assistance humanity for the better and botshelong; ga ba ele fela go ya
with everyday life challenges. enhancing the integration bet- go rorisa Modimo le go bona
This, as a discord or breakdown ween the two disciplines to phuthulogo mo moweng. Seno
may have arisen from relation- alleviate suffering and build a se diriwa ke go raraana le go
ships with others, with God and better humanity is of interest thubega ga botsalano gareng ga
our environment may have oc- to Ninky. batho, Modimo, tota le tlholego
curred. eo re nnang mo go yone.
ninky@cnz.co.za Fa dinako do ntse di fetoga, le
Additionally, as societies evolve, ditshaba le tsone di a fetoga, ka
life challenges faced by people Article by Nincy: http://www. jalo mathata a batho ba rakanga
more complex than they were emcapp.ignis.de/8/#p=93 nao mo botshelong, a raraane le
in the previous decades and go feta ka metlheng ya bogolo-
centuries. Individuals, families golo. Batho, malapa, le mo me-
and communities are faced with problems such tseng ba tshwaragane le mathata a a tshwanang
as unemployment, poverty, substance abuse, le: go tlhoka dirito, go itsholela, go diriswa ga
domestic abuse, political unrest, technological nnotagi le diritibatsi, go tlhokofadiwa, go sa
advancement, climate change, chronic illnes- iketle ga di-politiki, tswelopele ya ditegnologi,
ses like HIV/AIDS and so on. These have led to go fetoga ga boleng jwa bosa, malwetse jaaka
the need for more specialised counselling skills HIV/AIDS, jalo jalo. Tsotlhe tseno di gogela ba-
and practices across the helping professions tho go tlhoka ditirelo tsa counselling tse di ma-
and in church. Biblical counselling in churches leba go tswa go badiredi-thuso le kwa mafelong
has shown much benefit in helping people as it a kobamelo. Counselling ya se-Keresete e bona-
takes into account the person as a holistic being, la e thusa batho thata ka e tsenya tsotlhe tseo
including the spiritual aspect as well as body di amang motho, go akaretsa mmele, mowa, le
and mind. This is necessary in treating the who- tlhaloganyo. Seno se botlhokwa tota ka gonne
le person and helping them to adapt to change motho o fodisiwa ka gotlhelele, mme a kgone
(Shuenyane, 2016). go lebana le diphetogo mo botshelong jwa gag-
we (Shuenyane, 2016).
The goal of counselling is to help and empower Maikaelolo le ditlamorago tsa counselling ke
a person to be able to restore broken relations go thusa le go nonofisa motho gore a kgone go
with God, with themselves, with others and the tsosolosa botsalano jo bo thubegileng gareng ga
environment they live in. It is to help move a gagwe le Modimo, le ene ka bo-ene, le bangwe-
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