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The purpose of this survey was to explore religious coping strategies and to what extent black South Africans directly attributed their health and/or diseases to supernatural forces such as the ancestors and magic. A total of 3000 structured questionnaires were distributed to South Africans of all ethnicities, of which 575 were received back, but only those received from black participants (411) were considered for this study. The SPSS 21 statistical program was used to analyse the data. The results of the study suggest that Mbiti�s remark that health and disease in Africa are seen primarily within a religious (i.e. supernatural) framework still holds true for the black South African participants in this study. More than 80% (81.5%) of the participants attributed their health and diseases primarily to the ancestors and magic,whilst only 16.1% of the participants ascribed any importance to natural causes of diseases(e.g. germs and unprotected sex). These beliefs were especially strong amongst city or town dwellers, people of higher educational level and members of so-called �mainline� churches (i.e.members of non-Zionist churches). Intradisciplinary and/or interdisciplinary implications: The article is interdisciplinary in nature covering the following fields: religion, psychology; health studies.

Perceptions about God�s involvement in the health of people have always been an issue in Christianity. Conflicting views regarding the transcendent versus immanent nature of Godhave therefore played a prominent part within theological discussions. The purpose of this empirical survey was to explore the extent to which South African Christians directly attribute their health and/or diseases to the hand of God. A total of 3000 structured questionnaires were distributed of which 575 were received back. The IBM Statistical Package for the Social Sciences (SPSS 21) statistical program was used to analyse the data. Most participants disagreed with the view that God largely determined their health, although the majority did think that diseases (including AIDS) were sent by God, whilst playing down the role of natural causes.In conclusion, one could say that health beliefs amongst South Africans are closely linked to supernatural agents, although the direct role of God is seen mostly in terms of the sending of occasional diseases rather than constant involvement in general health.Intradisciplinary and/or interdisciplinary implications: The study challenges the applicability of a secularised medical model within the South African context and its relevance for prevention programmes.

The main objective was to determine the opinions of Southern African clergy and theologians (from the Reformed church tradition) about science and faith. A secondary objective was to do an initial exploration amongst other church denominations. A total of 1770 structured electronic questionnaires were sent out via Email to all clergy belonging to the �Nederduitse Gereformeerde� and �Nederduitsche Hervormde� churches of which 108 were received back. The SPSS 20 statistical program was used to analyse the data. Most participants expressed a positive opinion about science. This positive opinion was closely linked to the general conviction that science and faith are not hostile towards each other, that science and faith can be reconciled and that the cosmos shows clear signs of divine intelligent design. Most participants nominally expressed strong anti-fundamentalist views regarding the authority of the Bible, but they did not necessarily appreciate the full implications of such a view, that is, given the prescientific cosmology of the Bible, it is highly unlikely that the biblical and scientific views of the natural world would be compatible. In conclusion, one could say that most participants were positively inclined towards science but arguably for the wrong reasons.

The main objectives of the present study were to determine the opinions of southern African clergy and theologians (from the Reformed church tradition) about evolution and faith and to assess their degree of knowledge regarding the biological theory of evolution. A total of 1720 structured electronic questionnaires were sent out via email to all clergy belonging to the �Nederduitse Gereformeerde� and �Hervormde� churches, of which 89 were received back. The SPSS 20 statistical program was used to conduct descriptive and inferential statistical analyses of these data. Most participants were positive about the theory of biological evolution, but expressed the belief that evolution should be seen as a process guided by God. However, most participants failed to appreciate the fact that this view was contrary to the non-teleological nature of the biological theory of evolution and failed to distinguish between what should be accepted in faith and what can be demonstrated or �proved� (e.g. as is common in intelligent design circles). Many participants were not clear about the finer aspects of evolutionary theory and therefore often believed common misconceptions about it. In conclusion, one could say that participants were positive about evolution and, at least nominally, agreed with non-fundamentalist views of the Bible.

It is argued that any attempt by eco-theologians to interpret the biblical concept of the wilderness in a more positive light, would be futile. However, by stripping the biblical wilderness metaphor from its magico-mythical assumptions we can construct new meaning by applying general biblical ethics such as love your neighbour as yourself to the wilderness. Often this will involve reading against the grain of biblical texts dealing with the wilderness, but this should only challenge us to go beyond the text and measure it against the core ethical principles of the Bible. Without caring for the wilderness, we jeopardise the livelihood of future generations and deny them the possibility of enjoying the psychological and aesthetical benefits of the wilderness.