The topic of this study is: The logic of faith: prayer as the link between rationality and experience in a study of Karl Rahner and John Calvin. The term ‘logic of faith’ refers to the correct way of reasoning about faith. Why do a study about the theology of Rahner? Firstly because Rahner is known as the theologian who emphasises a unity between theology and spirituality. In exploring Rahner’s theology, the question that does arise is: is Rahner a philosopher or a theologian? Rahner endeavours to question the logic of theology. In his philosophical, theological and spiritual works one discovers the ‘heart’ of modern man. Rahner connects the logic of faith with the everyday experience of man. This experience is his point of departure in presenting the case for Christianity. In relation to this, Rahner sees prayer as a common human experience and the key in discovering the unity between rationality and experience. Prayer implies experiencing God in ordinary everyday life. Through prayer the lost unity between God and man is restored. Although Rahner’s definition of experience may be vague and therefore subject to criticism, he gives a positive interpretation of the concept of experience in the sense of acceptance of the ‘self’. To him, the logic of faith is closely related to the acceptance of the ‘self’. Rahner’s view give rise to the following question: Does the truth of a theological statement present itself in experience or in faith only? This question is also put to the reformed tradition of which Calvin is a representative. Both Rahner and Calvin stress the unity between theology and spirituality. Knowing God and understanding man are inseparable concepts. Yet we a find an emphasis in Calvin’s theology, that we do not see in Rahner’s theology. Calvin accepts, unconditionally, the revelation of God in Jesus Christ as the source of faith. True understanding of human nature is dependant on God’s revelation in Scripture. To Calvin, the logic of faith goes against common human experience and rationality. We ask the question about the logic of faith; prayer directs us to the source of the answer: the Word of God. This is the truth that the reformers rediscovered. The logic of faith implies a living relationship with Jesus Christ through His Word and Spirit and prayer is the main exercise of this relationship. In this sense prayer is the Urakt of Christian ethics, the first step in becoming a disciple. This we see in Calvin’s exegesis of the Lord’s Prayer. The logic of faith and therefore faith itself become mysticism without God’s revelation through Scripture. This study concludes that prayer is a neglected theme in the reformed tradition. Rahner and Calvin give us a new appreciation for the logic of faith and prayer as an integral part thereof. / Thesis (DD (Dogmatics and Christian Ethics))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted

Music in the Afrikaans reformed churches has reached a cross-road. This is evident in the many articles written on the subject, workshops held on the issue and outcries for help from several organists in various congregations. Scholars all agree that research on the topic of responsible renewal in church music is necessary. Furthermore, it seems the organ is systematically being dismissed as a church instrument, especially in evening worship services. It seems the organ is (unjustly) thought of as an old fashioned instrument capable of playing only classical music and thus not able to cater for the musical needs of today’s postmodern churchgoer. This study aims to provide recommendations for the renewed usage of the organ in an aesthetic music environment that will assist churchgoers of various spirituality types to worship with conviction. This study is based on thorough research on three specific concepts: 1. Aesthetics: In order to use aesthetics as a valuable tool for music renewal, it must first be established that it is indeed a Biblical concept. Study into the concept of aesthetics in the Bible is undertaken. 2. Spirituality: Every person differs in his perception of worship and this is mainly determined by his spirituality type. The different musical preferences according to these spirituality types are investigated. 3. The organ: The organ has established itself as a versatile church instrument since the Middle Ages. It has adapted to the changing musical styles through the ages. It is reasoned that the church organ can still provide in the musical needs of all churchgoers today. This does not mean that the organ is elevated as the exclusive church instrument, but it is argued that the organ can successfully be used in conjunction with other instruments in worship today. After these three concepts are investigated, practical guidance is given in the usage of the organ in combination with other instruments according to the aesthetical requirements of the different spirituality types in today’s Afrikaans reformed worship service. / Thesis (DMus)--University of Pretoria, 2012. / Music / unrestricted

In hierdie studie word aandag gegee aan die invloed wat onderwysers, jeugwerkers en Liturgiese elemente teenwoordig in die skoolkonteks, op die geloofsvorming van kinders in Tradisioneel Afrikaans-Christelike skole uitoefen. Die kerk staan voor krisis wat vir jare reeds aan die kom is. Die kerk is nie meer die middelpunt van die samelewing nie en mense sien nie meer die kerk as noodsaaklike sosiale en geestelike bemiddelaar nie. Dit het tot gevolg dat al hoe minder mense kerk toe gaan met potensieël katastrofiese gevolge. Die kerk kan egter nie op sy louere rus nie, want ons het opdrag om die goeie nuus aan almal te verkondig om sodoende die Koninkryk van God te laat kom in mense se lewens en in die samelewing. Geloofsvorming vind tradisioneel plaas binne die veilige ruimte van die ouerhuis. Die realiteit is dat vele kinders nie meer geloofswaarhede by hul ouers leer nie en ook nie aan voorbeeldige Christelike lewenswyse blootgestel word nie. Om die leemte aan te spreek, behoort die kerk in vennootskap met die skool te staan om kinders bloot te stel aan konteks wat geloofvorming bevorder en fasiliteer. Die skoolkonteks bied geleentheid vir die kerk om kinders in hul vormingsjare te bereik, wat die beste tyd is om lewensveranderende lewenswater aan hulle te bring. Kinders het eksistensiële behoefte daaraan om blootstelling aan geloofsvormende stimuli te ontvang. Skoolkonteks, waarin voorbeeldige volwassenes en doeltreffende liturgiese elemente teenwoordig is, blyk van groot waarde te wees om die behoefte van kinders aan te spreek en die geleentheid vir kerk en samelewing te bied om noemenswaardige positiewe impak op die individu en die samelewing as geheel te voltrek. / Dissertation (MTh)--University of Pretoria, 2013. / gm2014 / Practical Theology / unrestricted

Until recently, the health professions have largely followed a medical model, which seeks to treat patients by focusing on medicine and surgery, and gives less importance to beliefs and to the faith in healing, in the physician, and in the doctor-patient relationship. This reductionist view of patients being only material body is no longer satisfactory. Patients and healthcare professionals have begun to value the role of elements such as faith, spirituality, hope and compassion in the healing process. The effect of such spiritual elements in health and quality of life has led to research in this field in an attempt to move towards a more holistic view, which included the non-material dimension. The goal of this study was to explore the understanding of spirituality among healthcare professionals and patients at the CHBAH. The primary research question, which this study attempted to answer, was: What is the understanding of spirituality among the healthcare professionals and patients at CHBAH? In view of this primary research question, the following secondary research questions were formulated: * What does a literature review produce regarding spirituality in healthcare and what are the current practices related to spirituality in healthcare. * What are the views of healthcare professionals and patients concerning the relevance of spirituality in their day-to-day lives and healthcare interventions? * What are the spiritual needs of patients and to what extent does spirituality contribute towards their coping with health-related issues? * Which practical and scientific recommendations can be offered to healthcare professionals regarding including/incorporating spirituality in healthcare services in CHBAH? In view of the aim, the researcher identified the following specific objectives for this study: * To explore spirituality in healthcare by means of a literature review; * To explore and describe the views of medical social workers and other healthcare professionals about the relevance of spirituality in a healthcare setting; * To explore and describe the understanding of spirituality among healthcare professionals and patients in CHBAH; * To propose a protocol as an organizational framework on the incorporation of spirituality in healthcare at CHBAH. This protocol should be implemented during social workers‟ and other healthcare professionals‟ interactions with patients. Chapter 1 provides an introduction, problem formulation, goal, research question and the objectives of this study and a brief overview of the methodology. Chapter 2 focuses on the description of research methodology that was utilised in this study. Chapter 3 is composed of a literature study on spirituality and the religions identified and explored in CHBAH, as well as existing practices related to spirituality in health care. In Chapter 4, the data generated through narratives from focus-group discussions and healthcare professionals‟ spiritual journey is processed and reported. In Chapter 5 a proposed protocol for inclusion of spirituality in healthcare services in CHBAH is presented and discussed in detail Chapter 6 consists of the conclusions and summary of this study. / PhD (Social Work), North-West University, Potchefstroom Campus, 2014

Until recently, the health professions have largely followed a medical model, which seeks to treat patients by focusing on medicine and surgery, and gives less importance to beliefs and to the faith in healing, in the physician, and in the doctor-patient relationship. This reductionist view of patients being only material body is no longer satisfactory. Patients and healthcare professionals have begun to value the role of elements such as faith, spirituality, hope and compassion in the healing process. The effect of such spiritual elements in health and quality of life has led to research in this field in an attempt to move towards a more holistic view, which included the non-material dimension. The goal of this study was to explore the understanding of spirituality among healthcare professionals and patients at the CHBAH. The primary research question, which this study attempted to answer, was: What is the understanding of spirituality among the healthcare professionals and patients at CHBAH? In view of this primary research question, the following secondary research questions were formulated: * What does a literature review produce regarding spirituality in healthcare and what are the current practices related to spirituality in healthcare. * What are the views of healthcare professionals and patients concerning the relevance of spirituality in their day-to-day lives and healthcare interventions? * What are the spiritual needs of patients and to what extent does spirituality contribute towards their coping with health-related issues? * Which practical and scientific recommendations can be offered to healthcare professionals regarding including/incorporating spirituality in healthcare services in CHBAH? In view of the aim, the researcher identified the following specific objectives for this study: * To explore spirituality in healthcare by means of a literature review; * To explore and describe the views of medical social workers and other healthcare professionals about the relevance of spirituality in a healthcare setting; * To explore and describe the understanding of spirituality among healthcare professionals and patients in CHBAH; * To propose a protocol as an organizational framework on the incorporation of spirituality in healthcare at CHBAH. This protocol should be implemented during social workers‟ and other healthcare professionals‟ interactions with patients. Chapter 1 provides an introduction, problem formulation, goal, research question and the objectives of this study and a brief overview of the methodology. Chapter 2 focuses on the description of research methodology that was utilised in this study. Chapter 3 is composed of a literature study on spirituality and the religions identified and explored in CHBAH, as well as existing practices related to spirituality in health care. In Chapter 4, the data generated through narratives from focus-group discussions and healthcare professionals‟ spiritual journey is processed and reported. In Chapter 5 a proposed protocol for inclusion of spirituality in healthcare services in CHBAH is presented and discussed in detail Chapter 6 consists of the conclusions and summary of this study. / PhD (Social Work), North-West University, Potchefstroom Campus, 2014

Zugl.: Nijmegen, Radboud Univ., Diss., 2007

The presence of at least two prominent streams of church music within the DRC is evident – this is also true of most other Protestant and Reformed churches. There is tension between the ‘old music’ and the ‘new music’; traditional church music and contemporary church music; the official repertoire of church music and the utilized repertoire of songs. Liturgical singing often includes various free songs (songs outside the official hymnal). Songs from various traditions are cut and pasted or copied and merged into liturgy through a process of bricolage. Within bricolage liturgy there is a growing tendency towards bricolage liturgical singing. A brief overview of the history of church music illustrates the complexities regarding church music. The official song of the temple was often complimented by the ecstatic song of individuals. The more formal and official song of the church often stood in contrast to the song and music that were played and sung in houses and elsewhere. Christian believers in different eras expressed themselves in different forms and genres of music. The Bible does not support a blueprint for church music. There is no Biblical church music, mainly because no ‘melodies’ could be preserved (cf. Mowinckel 2004:9). The latter is further complicated by the culture-bound nature of Biblical music and songs. The Biblical data mostly provides snapshots of instances where God’s people utilized music and singing in their interaction with the Almighty and covenantal God. Certain principles and guidelines for church music could be drawn from these, although the danger of fundamentalism, relativism and subjectivism remains. A study of liturgy illustrates the important role of music and singing within the dialogue of the liturgy. Recent studies emphasize that church music could function as a ritual symbol within a specific cultural or sub-cultural community. As such church music is closely related to the culture (or sub-culture) of a given community and can never be evaluated apart from that culture. Within a postmodern culture, church music will be greatly influenced and coloured by the values and attitudes of postmodernism. The latter have major implications for musical styles, genres, repertoires and the sanctification of church music. Within postmodernism the borders between sacred and secular are not so clear, neither between sacred (liturgical) music and secular music. Within Western culture and postmodernism there is a growing need for an inculturated and an inter-culturated song, expressing the smaller narrative(s) of the local congregation in idioms, language, metaphors and styles true to the local culture. Church music is closely related to the spirituality of the local congregation. The dominant type of spirituality will necessarily have a sound influence on the musical genres, accompaniments, styles and repertoire of the local congregation. The growing phenomenon of popular spirituality has definite implications for church music. At least three circles of spiritualities must find expression in the song of the local congregation, namely an ecumenical spirituality, a denominational spirituality and a congregational spirituality. Where the official song (Liedboek van die Kerk) gives expression to the denominational or Reformed spirituality as well as the meta-narrative, the free song often gives expression to the congregational spirituality as well as the smaller narrative. It is argued that the freely chosen song is an important means of expressing the spirituality of the local congregation (culture). In this sense, it does not threaten the official church song but compliments it. These two could stand in a positive and creative tension. Regarding liturgical singing, the DRC is presently moving from a societas through a phase of communitas to a new societas. It is impossible to predict the outcome of this process. As Burger (1995:31) indicates, a communitas-phase releases a lot of new energy that could be of great value to the church. Church music, as folk music and cultural music, will have to be faithful to the culture and spirituality of God’s people living in the twenty first century within a given context. The age-old tradition must continue hand in hand with a new song. Vos (2009:5) summarizes accurately: “However, each generation of believers must interpret the ancient sources and traditions of the Church anew, within the demands of their time, without being unfaithful to the traditions in which a definitive liturgy exists”. / Thesis (PhD)--University of Pretoria, 2011. / Practical Theology / unrestricted

Hoofstuk een handel oor die worsteling van die NG Kerk om 'n dalende tendens in erediensbywoning die hoof te bied en die beste benadering te vind ten opsigte van vernuwing in die erediens, sodat ook mense wat nie deel van die kerk is nie, belang sal stel om eredienste by te woon. Die erediens is 'n byeenkoms waar mense op uitnodiging van God bymekaar kom, maar hoe moet sodanige byeenkomste ingerig word sodat mense dit werklik as 'n ontmoeting met God sal ervaar? Hoe belangrik is dit om 'n liturgiese orde in sodanige byeenkomste te volg en watter rol speel die reformatoriese liturgie om 'n ontmoeting tussen God en mens te fasiliteer? Wat moet in die proses van liturgiese vernuwing behou of laat vaar word? In hoofstuk twee word duidelikheid verkry of die reformatoriese liturgie inderdaad interensiek kommunikatief van aard is en of die erediensganger, deur middel van die liturgie, God al luisterende in die erediens kan ervaar. Die reformatoriese liturgie word vervolgens vanuit `n hermeneuties-kommunikatiewe handelingsteoretiese perspektief bespreek ten einde sekerheid te verkry dat God ook deur middel van die reformatoriese liturgie in die erediens aan die werk is. Die basis van die praktiese teologie is `n hermeneuties-kommunikatiewe praxis (Van der Ven 1990:47). Dit beteken dat die homiletiek ook vanuit `n hermeneutieskommunikatiewe perspektief verstaan kan word (Vos 1996:11-12). Hermeneutiek is die refleksie op die proses van die koms van God in sy Woord na die mens in sy situasie, waarin drie momente onderskei kan word: die verstaan (begrip), die verstaanbaar maak (verklaar) en die tot verstaan kom (toe-eien). Die hermeneutiese komponent van die praktiese teologie (Van der Ven 1990:54-55) word hier vir die homiletiek diensbaar gemaak. Hermeneutiek handel oor die verstaan van die Woord, die verstaanbaar maak daarvan binne die eie kultuur en die tot verstaan kom van die mens vir wie die heil bedoel is (Vos 1996:12). Dit moet as uitgangspunt dien wanneer besin word oor die aanbieding van die evangelie aan mense van `n nie-kerklike agtergrond sodat hulle in die erediens-gebeure gelei kan word tot `n ontmoeting met God en verlossing deur Jesus Christus. In hoofstuk drie word die herkoms van die huidige reformatoriese liturgie aan die orde gestel ten einde aan te toon hoe sterk die liturgie in die vroeë kerk gefunksioneer het en hoe dit deur die eeue gegroei het tot dit wat ons huidiglik in die reformatoriese tradisie ken. Dit sluit in besinning oor die betekenis van die begrip “liturgie” en die ontwikkeling daarvan in die byeenkomste van die volk van God. Dit sluit die orde waarin die erediens verloop in, maar is baie meer as net dit. Liturgie is die diens aan God wat telkens weer vorm aanneem in `n bepaalde erediens (Barnard 1981:52; Van der Ven 1990:48; Vos 1996c:150-151). In hoofstuk vier word die gespreksmatigheid van die liturgiese gebeure, insluitend die preek, ondersoek. Die taal van die liturgie word ondersoek op die basis van 'n keuse vir die dialogiese kommunikasieteorie. Dit is juis omdat die verskillende liturgiese elemente kommunikatief in die erediens funksioneer, dat elkeen belangrik is, met groot omsigtigheid aangewend moet word en nie sonder goeie rede weggelaat kan word gedurende 'n erediens nie. In hoofstuk vyf word gefokus op wat met die term “soeker sensitiewe eredienste” bedoel word. Hoe het die begrip deur die geskiedenis ontwikkel en hoe word dit in verskillende denominasies verstaan? Die Willow Creek Gemeente in Chicago, VSA, onder leiding van pastoor Bill Hybels, staan algemeen bekend as die baanbreker op die gebied van ‘seekerservices’ (Long 2001:7). In die konteks van die NG Kerk in Suid-Afrika is dit nodig om hiervan kennis te neem, aangesien die bevindings in Kerkspieël 2005 daarop wys dat erediensbywoning in die NG Kerk steeds aan die afneem is en daar toenemend afgewyk word van die tradisionele liturgiese inkleding van die liturgie. Sal `n soortgelyke benadering as dié van Willow Creek, in Suid-Afrika en spesifiek in die NG Kerk suksesvol wees om mense wat nie meer belangstel in lidmaatskap van `n kerk of die bywoning van eredienste nie, weer terug te bring? Bevat die “tradisionele gereformeerde liturgie” inherente eienskappe wat `n ontmoeting tussen God en mens in die erediens waarborg? In hoofstuk ses word aangetoon wat die belang van `n Bybels-gefundeerde liturgie in die fasilitering van `n ontmoeting tussen God en die soeker in die erediens is. `n Voorbeeld van so `n liturgie en preek word voorsien en terreine vir verdere navorsing op die gebied word vermeld. ENGLISH : Chapter one describes the struggle of the Dutch Reformed Church to curb a decline in church attendance and to find the best approach towards shaping the worship service in order to attract churchmembers as well as the “unchurched.” In the worship service people come together because God has invited them, but how should such a meeting be structured so that people would experience it as a meeting with God? How important is a liturgical order in such meetings and what is the role of reformed liturgy in order to facilitate a meeting between God and man in the worship service? What should be kept and what should be discarded in the process of liturgical reformation? Chapter two seeks to clarify whether reformed liturgy is in fact essentialy communicative and if those attending a worship service can experience God in the liturgy by listening to all that is happening during the service. The reformed liturgy is thus researched from a hermeneuticalcommunicative acting theory perspective in order to determine whether God is indeed at work through reformed liturgy during worship. The basis of practical theology is a hermeneuticalcommunicative praxis (Van der Ven 1990:47). This means that homiletics can be understood from a hermeneutic-communicative perspective (Vos 1996:11-12). Hermeneutics is a reflection on the process of the coming of God in Scripture to man in his situation, in which three processes can be determined: understanding it (comprehension), to make it understandable (explaining) and to come to the conclusion (make it your own). The hermeneutical component of practical theology (Van der Ven 1990:54-55) is applied to homiletics. Hermenetics is all about understanding Scripture, to make it understandable within the own culture and the process of understanding of the person for whom the grace is intended (Vos 1996:12). That must be the starting point when the Gospel is presented to unchurched people so that they can be brought into a relationship with God and salvation through Jesus Christ in a worship service. In chapter three the origin of the current reformed liturgy is presented in order to show how strongly the liturgy functioned in the early church and how it developed to become what we recognise today in the reformed tradition. This includes reflection on the meaning of the term “liturgy” and its development in the congregation of Gods people. It includes the order of liturgical actions in the service, but it is more than just that. Liturgy is the service unto God which takes on a new form in a specific worship service (Barnard 1981:52; Van der Ven 1990:48; Vos 1996c:150-151). In chapter four the aspect of conversational identity of the liturgical actions, including the sermon, is researched. The language of liturgy is researched on the basis of a choice for the dialogical communicative theory. It is indeed because of the communicative identity of the liturgical elements that each and every one of them is important, should be applied with great circumspection and should not be left out during the worship service without good reason. In chapter five it is determined what is meant by the term “seeker services”. How did the term developed through the ages and how is it understood in different denominations? Willow Creek Community Church in Chicago, USA, under the leadership of Pastor Bill Hybels, is viewed as the pioneer on the aspect of “seeker services” (Long 2001:7). In the context of the Dutch Reformed Church in South Africa, it is vital to take note of the “seeker services”, as it has become apparant that the number of people attending church is declining and that congregations are more and more deviating from the traditional reformed liturgy. Will the Dutch Reformed Church in South Africa benefit by following Willow Creeks’s approach to bring back people that have lost interest in membership of a church as well as attending worship services? Does reformed liturgy contain interinsic caracteristics that guarantees a devine meeting between God and those who attend worship services? In chapter six the significance of a Scripture-based liturgy in facilitating an experience of a devine meeting between God and “seekers” is determined. An example of such a liturgy is provided and subjects for further research are suggested. / Dissertation (MA(Theol))--University of Pretoria, 2010. / Practical Theology / unrestricted

Hierdie verhandeling bestaan uit die ongepubliseerde manuskrip (gedigte) ʼn blaar hierdie boot, ʼn mini-verhandeling en ʼn tuisvervaardigde CD met ʼn paar gedigte. Die studie bespreek teoretiese terme en begrippe soos outoëtnografie, individuasie en vaslegging (imprinting), uit die vakgebiede van Sielkunde, Sosiologie, Opvoedkunde en Kommunikasiekunde. Die toepaslikheid van hierdie terme ten opsigte van geselekteerde literêre tekste word genoem en geïllustreer aan die hand van spesifieke skrywers. Daar word kortliks gekyk na die verstradisies van Sjina en Japan om die verwantskap met die Afrikaanse gedigte vas te stel. Sogenaamde “close reading” word geteleskopeer op geselekteerde verse uit ʼn blaar hierdie boot. ENGLISH : This dissertation consists of an unpublished anthology of poetry, ʼn blaar hierdie boot and a dissertation of limited scope, together with a home-recorded CD of poems. The study takes stock of theoretical terms and concepts like autoethnography, individuation and imprinting from the disciplines of Psychology, Sociology, Education and Communication. The relevance of these terms regarding selected literary texts is illustrated by the mention of specific authors and poets. A brief view on poetry traditions in China and Japan is offered, to illustrate the relation to Afrikaans poetry in general and the candidate’s poems in particular. So-called close reading is applied to selected poems from ʼn blaar hierdie boot Additional information available on a CD, stored at the Merensky Library on Level 3 Copyright / Dissertation (MA)--University of Pretoria, 2010. / Afrikaans / unrestricted

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