This dissertation focuses on the return and revitalization of traditional Christian themes in contemporary postmodern novels. It offers an examination of how these themes materialize in novels written by writers who are not explicitly religious, or in novels which do not have an overtly religious focus. Some contemporary novels generate a privileged space in which the return of the religious can take place. The sacred is back, not just as a re-enchantment, but manifests itself in fundamentally new and productive ways (Ward, 2001:xv). The first matter under consideration is the fact that the co-existence of belief and unbelief is apparent in all the novels under discussion. As such, the reader as active participant in the novel is bound to be affected by these mutually inter-dependent and inextricably inter-connected sides of a coin. The themes of providence, sacrifice and the miraculous become evident in John Irving‟s A prayer for Owen Meany while the themes of sin, guilt and redemption feature in Ian McEwan‟s Atonement. Secondly, the study compares two novels that deal with the same supernatural phenomena, namely visions, faith healing and stigmata. Jodi Picoult is a non-believer and is the author of Keeping Faith, while Ron Hansen is a devout Catholic who wrote Mariëtte in ecstasy. These works, on the one hand, create a space for supernatural phenomena even though fiction cannot prove the reality of their existence. Postmodern people seem to have a definite longing for the miraculous and these novels seem to satisfy that yearning. On the other hand, both novels portray disbelief in the miraculous while subtly allowing room for characters or readers in a liminal space between belief and disbelief. The theories of Jean François Lyotard and specifically his notion of “incredulity towards metanarratives” provide a framework to explore this matter. Lyotard proposes “petit recits” or many small stories instead of the grand narratives. He contends that there is no objective knowledge and that narrative and scientific knowledge are subject to legitimization. The Christian story therefore needs no scientific basis as justification, which means that it is being newly considered after the mistrust created during the Enlightenment period. Gianteresio Vattimo‟s ideas on the role of religion in contemporary life and the possible convergences of postmodernity and the Christian faith also come into play. He advocates weak thought as opposed to strong thought and sees caritas (charity or neighbourly love) as essential. This concept of weak thought allows for plurality and tolerance. Vattimo sees Christ‟s kenosis (self-emptying) as essentially linked to a secularization in which humankind needs to retrace the path to the original Biblical message of love. Emphasis is on a non-doctrinal, anti-dogmatic spirituality and this manifests in the novels discussed. This study employs diverse reader-response theories to gauge the reaction of the reader to texts containing Biblical themes and supernatural phenomena. Stanley Fish‟s interpretive communities and Wolfgang Iser‟s implied reader are helpful and Michael Edwards‟s pattern of sin, the fall and redemption is of particular interest to this dissertation. Edwards believes that most novels, whether written by religious or non-religious writers, follow this pattern. Readers find themselves either on the side of the believing or unbelieving camp in the novels discussed. However, many readers may hover in the liminal space between belief and unbelief. Interpretation depends on many factors that constitute the world view of the reader, hence the plurality of interpretations. / MA (English), North-West University, Potchefstroom Campus, 2014

Summaries in English and Afrikaans / This thesis embarked with the problem within the liturgy that tension exists in trying to minister justly according to the current context and trying to minister faithful to Scripture. A departing perspective is that the liturgy is the heartbeat in the congregation whereto and from where every aspect is networking. Also, that the emphasis can be on both proclaiming and celebrating in Protestant liturgies. Dialogical communication was chosen as theoretical approach together with communicative action for the sake of the gospel of Jesus Christ. The first and last chapters illustrate what is meant with the term liturgy. The problem is stated (and investigated) that liturgy is a complicated and central phenomenon, which ought to let Reformed theology as well as a postmodern context come to their own. It is also indicated that liturgical spirituality, liturgical communication and liturgical pastorate can better be used and improved during Sunday liturgies. For the liturgy in order to serve the Reformed tradition and the postmodern context, and to uplift the three liturgical aspects of spirituality, communication and pastorate, liturgical symbols and rituals are posed as timeless agents to better the liturgy. Attention was also given to symbolism in Scripture. This led to a model of application as a theory of praxis for the liturgical use of symbols and rituals. The core of this model or theory of praxis, is: I. The highest priority in liturgical symbolism will always be to promote the holy Trinity and Biblical principles. II. The supplementary use of right-brain components, such as experience, emotion and music. III. A high premium on active participation and repetition. IV. An approach of simplicity and soberness. V. Relevance to the culture and context of the day. VI. Services that take hold of total persons and focus on multiple senses and corporeality (bodily involvement). i VII. Room for transendence, imagination and mystic worship of God. VIII. Actions and services that embrace diversity, pluralism and generative variety. IX. Meetings where pastoral and therapeutic dimensions are included. X. Celebration and positive experiences in meetings. XI. The use of images, stories, metaphors and icons. XII. The use of meta-communicative principles such as attitude, intention and high validation of other people. / Hierdie proefskrif het vertrek met die probleem vanuit die liturgie dat daar binne die huidige konteks en die deurlopende poging tot getrouheid aan die Skrif toenemend spanning groei in die eredienspraktyk. Die proefskrif vertrek ook vanuit die perspektief dat die liturgie die hartklop en voedingsaar van die gemeente is van waaruit en waarheen die totale gemeente netwerk en dat die verkondigingsbenadering en die vierings-benadering altwee 'n legitieme plek in die Protestantse liturgiese tradisie het. As teoretiese vertrekpunt vir die liturgiese handelinge word dialogiese kommunikasie gekies saam met kommunikatiewe handelinge ter wille van die evangelie van Jesus Christus. In die eerste en laaste hoofstukke word verduidelik wat met die begrip liturgie bedoel word. Die probleem word gestel dat die liturgie 'n komplekse handeling en kardinale fenomeen is wat reg moet laat geskied aan die Gereformeerde teologie en aan 'n postmoderne konteks. Verder word uitgewys dat liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat in ons huidige tydgleuf meer benut en uitgebou kan word tydens die weeklikse liturgiee. Ten einde die liturgie in haar Gereformeerde tradisie en postmoderne konteks te dien en om die drie liturgiese fasette van spiritualiteit, kommunikasie en pastoraat te bevorder, word liturgiese simbole en rituele aangebied as tydlose en tydige agente om die liturgie mee te verryk. Om die ondersoeke af te rond, is daar ook aan simboliek in die Bybel aandag gegee. 'n Werkswyse is gevolg waar die Gereformeerde teologie en postmoderniteit ontleed is en in verband gebring is met simbole en rituele. Liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat is ook gedissekteer, ten einde dit beter te begryp, en in verband te bring met liturgiese simbole en rituele. Daarna het simboliek aan die beurt gekom en is simbole en rituele gedefinieer, ontleed en na aard, wese en toepassing bestudeer. Simboliek in die Bybel is afgetas om gewig te verleen aan die ondersoeke. Uit al die genoemde ontledings en bevindings wys die proefskrif uit dat simbole en rituele inderdaad uitnemend geskik is om die liturgie eer aan te doen in die eiesoortige soeke na voortreflike vlakke van spiritualiteit, kommunikasie en pastoraat binne Gereformeerde en postmoderne kontekste. Hieruit is 'n toepassingsmodel as omvattende praktykteorie aangebied vir die liturgiese gebruik van simbole en rituele as die bydrae van hierdie proefskrif. (5.4 en 5.5). Die kern van die model of praktykteorie vir die liturgiese toepassing van simboliek is: I. Dat die hoogste doelstelling en swaarwigtigste vergestalting met simboliek in die erediens altyd God Drie-Enig en Bybelse waardes en beginsels is. II. Dat aanvullende gebruikmaking en verrekening van regterbreinkomponente soos ervaring, emosie en musiek noodsaaklik is. Ill. 'n Doelbewuste hoe premie op handelende deelname en herhaling. IV. 'n Benadering van eenvoud en soberheid. V. Handelinge en momente wat spreek tot die kultuur en konteks van die dag. VI. Erediensmomente wat die totale mens betrek en infokus op veelsintuiglikheid en liggaamlikheid. VII. Ruimte vir transendensie, verbeelding en mistiek om God te aanbid. VIII. Handelinge wat diversiteit, pluralisme en generatiewe verskeidenheid omhels en vier. IX. Byeenkomste wat pastorale en terapeutiese roepings insluit. X. Samekomste waar feestelikheid en aangename ervarings beleef word. XI. Kommunikeerders wat beelde, verhale, metafore en ikone gebruik. XII. Handelinge waar ag geslaan word op metakommunikatiewe beginsels soos gesindheid, intensie en hoe waardetoekennings aan die ander persoon. / Practial Theology / D. Th. (Practical Theology)

In hierdie studie word gepoog om 'n spiritualiteit te omskryf wat as die intensie en motivering vir kommunikatiewe geloofshandelinge kan dien. Die handelingswetenskaplike benadering in die Praktiese Teologie word kortliks beskryf. Daar word aangetoon dat handelinge nie net eksistensiele gedrag is nie; handelinge het 'n onderliggende spiritualiteit as intensie en motivering. Verskillende perspektiewe op spiritualiteit word ondersoek. Die terme praxis pietatis word gekies om spiritualiteit te beskryf. Die skepping-herskepping tema word gebruik om 'n teologiese basis van praxis pietatis te omskryf. Die praxis is kommunikatiewe geloofshandelinge wat as intensionele konkretisering van die imperatief moontlik gemaak is deur die indikatief van God se openbaring van Homself aan die mens. Deur die pietatis word die werklikheid van God se verlossing as eksistensiele kennis, deur die geloofsinoefening van die gelowige as nuwe mens - met die hoop op die opstanding - integrerend in die daaglikse lewe toegepas. / This study intends to describe a spirituality that can function as intention and motivation for communicative faith acts. The operational scientific approach to Practical Theology is discussed briefly. It is shown that acts are not only existential behaviour but has an underlying spirituality as intention and motivation. Different perspectives on spirituality are explored and the term praxis pietatis is chosen describe spirituality. The creation-recreation theme is used to define a theological basis for praxis pietatis. The praxis is intentional communicative acts that stem from the imperative. It is made possible by the indicative of the self-revelation of God to mankind. The redemption of God as existential knowledge is made possible by the exercising of faith by the new man. Through the pietatis this knowledge is integrated into the daily life - with the eye upon the resurrection. / Philosophy, Practical & Systematic Theology / M. Th. (Praktiese Teologie)

In hierdie studie word gepoog om 'n spiritualiteit te omskryf wat as die intensie en motivering vir kommunikatiewe geloofshandelinge kan dien. Die handelingswetenskaplike benadering in die Praktiese Teologie word kortliks beskryf. Daar word aangetoon dat handelinge nie net eksistensiele gedrag is nie; handelinge het 'n onderliggende spiritualiteit as intensie en motivering. Verskillende perspektiewe op spiritualiteit word ondersoek. Die terme praxis pietatis word gekies om spiritualiteit te beskryf. Die skepping-herskepping tema word gebruik om 'n teologiese basis van praxis pietatis te omskryf. Die praxis is kommunikatiewe geloofshandelinge wat as intensionele konkretisering van die imperatief moontlik gemaak is deur die indikatief van God se openbaring van Homself aan die mens. Deur die pietatis word die werklikheid van God se verlossing as eksistensiele kennis, deur die geloofsinoefening van die gelowige as nuwe mens - met die hoop op die opstanding - integrerend in die daaglikse lewe toegepas. / This study intends to describe a spirituality that can function as intention and motivation for communicative faith acts. The operational scientific approach to Practical Theology is discussed briefly. It is shown that acts are not only existential behaviour but has an underlying spirituality as intention and motivation. Different perspectives on spirituality are explored and the term praxis pietatis is chosen describe spirituality. The creation-recreation theme is used to define a theological basis for praxis pietatis. The praxis is intentional communicative acts that stem from the imperative. It is made possible by the indicative of the self-revelation of God to mankind. The redemption of God as existential knowledge is made possible by the exercising of faith by the new man. Through the pietatis this knowledge is integrated into the daily life - with the eye upon the resurrection. / Philosophy, Practical and Systematic Theology / M. Th. (Praktiese Teologie)

Summaries in English and Afrikaans / This thesis embarked with the problem within the liturgy that tension exists in trying to minister justly according to the current context and trying to minister faithful to Scripture. A departing perspective is that the liturgy is the heartbeat in the congregation whereto and from where every aspect is networking. Also, that the emphasis can be on both proclaiming and celebrating in Protestant liturgies. Dialogical communication was chosen as theoretical approach together with communicative action for the sake of the gospel of Jesus Christ. The first and last chapters illustrate what is meant with the term liturgy. The problem is stated (and investigated) that liturgy is a complicated and central phenomenon, which ought to let Reformed theology as well as a postmodern context come to their own. It is also indicated that liturgical spirituality, liturgical communication and liturgical pastorate can better be used and improved during Sunday liturgies. For the liturgy in order to serve the Reformed tradition and the postmodern context, and to uplift the three liturgical aspects of spirituality, communication and pastorate, liturgical symbols and rituals are posed as timeless agents to better the liturgy. Attention was also given to symbolism in Scripture. This led to a model of application as a theory of praxis for the liturgical use of symbols and rituals. The core of this model or theory of praxis, is: I. The highest priority in liturgical symbolism will always be to promote the holy Trinity and Biblical principles. II. The supplementary use of right-brain components, such as experience, emotion and music. III. A high premium on active participation and repetition. IV. An approach of simplicity and soberness. V. Relevance to the culture and context of the day. VI. Services that take hold of total persons and focus on multiple senses and corporeality (bodily involvement). i VII. Room for transendence, imagination and mystic worship of God. VIII. Actions and services that embrace diversity, pluralism and generative variety. IX. Meetings where pastoral and therapeutic dimensions are included. X. Celebration and positive experiences in meetings. XI. The use of images, stories, metaphors and icons. XII. The use of meta-communicative principles such as attitude, intention and high validation of other people. / Hierdie proefskrif het vertrek met die probleem vanuit die liturgie dat daar binne die huidige konteks en die deurlopende poging tot getrouheid aan die Skrif toenemend spanning groei in die eredienspraktyk. Die proefskrif vertrek ook vanuit die perspektief dat die liturgie die hartklop en voedingsaar van die gemeente is van waaruit en waarheen die totale gemeente netwerk en dat die verkondigingsbenadering en die vierings-benadering altwee 'n legitieme plek in die Protestantse liturgiese tradisie het. As teoretiese vertrekpunt vir die liturgiese handelinge word dialogiese kommunikasie gekies saam met kommunikatiewe handelinge ter wille van die evangelie van Jesus Christus. In die eerste en laaste hoofstukke word verduidelik wat met die begrip liturgie bedoel word. Die probleem word gestel dat die liturgie 'n komplekse handeling en kardinale fenomeen is wat reg moet laat geskied aan die Gereformeerde teologie en aan 'n postmoderne konteks. Verder word uitgewys dat liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat in ons huidige tydgleuf meer benut en uitgebou kan word tydens die weeklikse liturgiee. Ten einde die liturgie in haar Gereformeerde tradisie en postmoderne konteks te dien en om die drie liturgiese fasette van spiritualiteit, kommunikasie en pastoraat te bevorder, word liturgiese simbole en rituele aangebied as tydlose en tydige agente om die liturgie mee te verryk. Om die ondersoeke af te rond, is daar ook aan simboliek in die Bybel aandag gegee. 'n Werkswyse is gevolg waar die Gereformeerde teologie en postmoderniteit ontleed is en in verband gebring is met simbole en rituele. Liturgiese spiritualiteit, liturgiese kommunikasie en liturgiese pastoraat is ook gedissekteer, ten einde dit beter te begryp, en in verband te bring met liturgiese simbole en rituele. Daarna het simboliek aan die beurt gekom en is simbole en rituele gedefinieer, ontleed en na aard, wese en toepassing bestudeer. Simboliek in die Bybel is afgetas om gewig te verleen aan die ondersoeke. Uit al die genoemde ontledings en bevindings wys die proefskrif uit dat simbole en rituele inderdaad uitnemend geskik is om die liturgie eer aan te doen in die eiesoortige soeke na voortreflike vlakke van spiritualiteit, kommunikasie en pastoraat binne Gereformeerde en postmoderne kontekste. Hieruit is 'n toepassingsmodel as omvattende praktykteorie aangebied vir die liturgiese gebruik van simbole en rituele as die bydrae van hierdie proefskrif. (5.4 en 5.5). Die kern van die model of praktykteorie vir die liturgiese toepassing van simboliek is: I. Dat die hoogste doelstelling en swaarwigtigste vergestalting met simboliek in die erediens altyd God Drie-Enig en Bybelse waardes en beginsels is. II. Dat aanvullende gebruikmaking en verrekening van regterbreinkomponente soos ervaring, emosie en musiek noodsaaklik is. Ill. 'n Doelbewuste hoe premie op handelende deelname en herhaling. IV. 'n Benadering van eenvoud en soberheid. V. Handelinge en momente wat spreek tot die kultuur en konteks van die dag. VI. Erediensmomente wat die totale mens betrek en infokus op veelsintuiglikheid en liggaamlikheid. VII. Ruimte vir transendensie, verbeelding en mistiek om God te aanbid. VIII. Handelinge wat diversiteit, pluralisme en generatiewe verskeidenheid omhels en vier. IX. Byeenkomste wat pastorale en terapeutiese roepings insluit. X. Samekomste waar feestelikheid en aangename ervarings beleef word. XI. Kommunikeerders wat beelde, verhale, metafore en ikone gebruik. XII. Handelinge waar ag geslaan word op metakommunikatiewe beginsels soos gesindheid, intensie en hoe waardetoekennings aan die ander persoon. / Practial Theology / D. Th. (Practical Theology)

Text in Afrikaans with summaries in Afrikaans and English / Despite the fact that many people in South Africa are affected by divorce, not much research is done on divorce recovery. This study on divorce recovery is shaped by a feminist theological perspective and a postmodem social constructionist discourse. As qualitative research, narrative group work was embarked on over a period of a year with five women who went through divorce. Through therapeutic letters different themes emerged. These themes formed the focus for each chapter and are enriched by relevant literature reflections. In the first chapter the stark reality of divorce in South Africa, the discursive positioning, epistemology and research methodology are discussed, and the stories of the participants are told. Divorce is deconstructed by the participants as resistance to patriarchy and not only an interpersonal crisis. The majority of claimants in divorce cases in South Africa are women. The dominant oppressive biblical discourse that divorce is always sin is reconstructed. An alternative religious discourse is co-constructed amongst the participants: that divorce under certain circumstances is God's will for women who are caught in humiliating and oppressive marriages. The various spheres of life that women reconstruct after divorce are discussed. These include: • practical matters such as the legal proceedings, housing and finances • emotional reconstruction where emotions such as fear. senses of guilt, and rage from a feminist perspective view are discussed. • reconstruction of social relations which includes aspects such as the relation with the former husband, family, new male friends and children • spiritual reconstruction which includes a feminist perspective on the Bible, sin, the will of God, and also a divorce ritual • the reconstruction of identity. Finally the five participants' reconsructed stories are told. / Ten spyte daarvan dat baie mense in Suid-Afrika deur egskeiding geraak word, word daar nie veel navorsing oor egskeidingsherstel gedoen nie. Hierdie studie oor egkeidingsherstel word gedoen vanuit 'n feministies teologiese perspektief en 'n sosiale konstruksieteorie diskoers. Oor 'n tydperk van 'n jaar is deur middel van kwalitatiewe navorsing saam met vyf vroue wat deur egskeiding geraak is, groepswerk gedoen. Uit die terapeutiese briewe wat geskryf is het verskillende temas uitgekristalliseer. Hierdie temas het die grondslag gevorm vir elke hoofstuk wat deur 'n relevante literatuurstudie aangevul is. In die eerste hoofstukke word die harde werklikhede van egskeiding, die diskoersposionering, epistemologie en navorsingsmetodiek bespreek. Die verhale van die deelnemers word vertel. Egskeiding word deur die deelnemers dekonstrueer as weerstand teen patriargie en nie net 'n interpersoonlike krisis nie. Die meerderheid eisers in egskeidingsgedinge in Suid-Afrika is vroue. Die onderdrukkend dominante Bybelse diskoers dat egskeiding altyd sonde is word rekonstrueer. 'n Alternatiewe godsdienstige diskoers, dat egskeiding vir vroue wat in vernederende en onderdrukkend huwelik vasgevang is, onder sekere omstandighede die wil van God kan wees, word saam met die deelnemers rekonstrueer. Die verskillende lewensterreine wat vroue na egskeiding rekonstrueer, word bespreek. Dit sluit in: • praktiese aangeleenthede soos die regsproses, behuising en finansies • emosionele rekonstruksie wat emosies soos angs, skuldgevoelens en woede word vanuit 'n feministiese perspektiefbespreek • spirituele rekonstruksie wat 'n feministiese perspektief op die Bybel, sonde, die wil van God en 'n egskeidingsritueel insluit • die rekonstruksie van identiteit Ten slotte word die vyf deelnemers se nuwe verhale vertel. / Practical Theology / D.Th. (Pastoral Therapy)

Text in Afrikaans with summaries in Afrikaans and English / Despite the fact that many people in South Africa are affected by divorce, not much research is done on divorce recovery. This study on divorce recovery is shaped by a feminist theological perspective and a postmodem social constructionist discourse. As qualitative research, narrative group work was embarked on over a period of a year with five women who went through divorce. Through therapeutic letters different themes emerged. These themes formed the focus for each chapter and are enriched by relevant literature reflections. In the first chapter the stark reality of divorce in South Africa, the discursive positioning, epistemology and research methodology are discussed, and the stories of the participants are told. Divorce is deconstructed by the participants as resistance to patriarchy and not only an interpersonal crisis. The majority of claimants in divorce cases in South Africa are women. The dominant oppressive biblical discourse that divorce is always sin is reconstructed. An alternative religious discourse is co-constructed amongst the participants: that divorce under certain circumstances is God's will for women who are caught in humiliating and oppressive marriages. The various spheres of life that women reconstruct after divorce are discussed. These include: • practical matters such as the legal proceedings, housing and finances • emotional reconstruction where emotions such as fear. senses of guilt, and rage from a feminist perspective view are discussed. • reconstruction of social relations which includes aspects such as the relation with the former husband, family, new male friends and children • spiritual reconstruction which includes a feminist perspective on the Bible, sin, the will of God, and also a divorce ritual • the reconstruction of identity. Finally the five participants' reconsructed stories are told. / Ten spyte daarvan dat baie mense in Suid-Afrika deur egskeiding geraak word, word daar nie veel navorsing oor egskeidingsherstel gedoen nie. Hierdie studie oor egkeidingsherstel word gedoen vanuit 'n feministies teologiese perspektief en 'n sosiale konstruksieteorie diskoers. Oor 'n tydperk van 'n jaar is deur middel van kwalitatiewe navorsing saam met vyf vroue wat deur egskeiding geraak is, groepswerk gedoen. Uit die terapeutiese briewe wat geskryf is het verskillende temas uitgekristalliseer. Hierdie temas het die grondslag gevorm vir elke hoofstuk wat deur 'n relevante literatuurstudie aangevul is. In die eerste hoofstukke word die harde werklikhede van egskeiding, die diskoersposionering, epistemologie en navorsingsmetodiek bespreek. Die verhale van die deelnemers word vertel. Egskeiding word deur die deelnemers dekonstrueer as weerstand teen patriargie en nie net 'n interpersoonlike krisis nie. Die meerderheid eisers in egskeidingsgedinge in Suid-Afrika is vroue. Die onderdrukkend dominante Bybelse diskoers dat egskeiding altyd sonde is word rekonstrueer. 'n Alternatiewe godsdienstige diskoers, dat egskeiding vir vroue wat in vernederende en onderdrukkend huwelik vasgevang is, onder sekere omstandighede die wil van God kan wees, word saam met die deelnemers rekonstrueer. Die verskillende lewensterreine wat vroue na egskeiding rekonstrueer, word bespreek. Dit sluit in: • praktiese aangeleenthede soos die regsproses, behuising en finansies • emosionele rekonstruksie wat emosies soos angs, skuldgevoelens en woede word vanuit 'n feministiese perspektiefbespreek • spirituele rekonstruksie wat 'n feministiese perspektief op die Bybel, sonde, die wil van God en 'n egskeidingsritueel insluit • die rekonstruksie van identiteit Ten slotte word die vyf deelnemers se nuwe verhale vertel. / Philosophy, Practical and Systematic Theology / D.Th. (Pastoral Therapy)

Text in Afrikaans / Hierdie navorsing vorm deel van die kerk se roeping tot barmhartigheid en fokus op daardie aspek van die bediening wat gemoeid is met die welsyn van die tagtig plus ouer persoon in die besonder. ʼn Kwalitatiewe studie binne ‘n prakties-teologiese raamwerk is deur middel van in-diepte onderhoude onder die tagtig plus ouer persone, geestelike leiers en verpleegspersoneel betrokke by bejaardesorg, in Mosselbaai gedoen. Die bou van verhoudings, die voer van ‘n sinvolle en menswaardige bestaan, om verstaan te word en onvoorwaardelik aanvaar te word, het duidelik uit die resultate na vore gekom. Dié navorsing noop die gemeente om nuut te dink oor die verouderingsproses en hoe ‘n holistiese benadering tot bejaardesorg empatiese pastorale ondersteuning tot gevolg kan hê waar die afgetrede deur middel van bemagtigingsprogramme die nodige vaardighede ontvang om hulle verder instaat te stel om mekaar in ‘n omgeeverhouding te versorg. / This research forms part of the Church's call for compassion and focus on that aspect of the ministry that is concerned with the welfare of the eighty plus elderly in particular. A qualitative study within a practical theological framework through in-depth interviews among the eighty plus elderly, religious leaders and nursing staff involved in eldercare, were conducted in Mossel Bay. Building relationships, conducting a meaningful and dignified existence, to be understood and unconditionally accepted, clearly emerged from the results. This research compels the congregation to rethink the aging process and how a holistic approach to eldercare can result in empathic pastoral support where the retired through empowerment programs receive the necessary skills to develop their ability to care for each other. Key terms: / Philosophy, Practical and Systematic Theology / M.Th. (Pastorale Terapie)