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Ancient Near Eastern (ANE) texts should be interpreted against the background of the magico-mythical cosmology of their time, and the Bible is no exception. Earlier scholars were, however, hesitant to recognise this reality as a result of disagreement over how to define myths and because of the problematic idealistic framework that they followed. This framework viewed biblical religion as superior to other ANE religions and thus devoid of myths and the belief in magic. It is, however, argued that the Bible contains both myths and a belief in magic and shares the overarching ANE cosmology. The incompatibility of the scientific cosmology and the magico-mythical cosmology of the ANE causes special problems for modern readers. To prevent modern readers from habitually falling back on their scientific cosmology, and thereby misinterpreting the Bible, it is suggested that a cosmological approach should form the basic framework for all biblical hermeneutics.

When the modern reader and the ancient biblical text do not share the same cosmology, this may lead to gross misinterpretation of the text, or to a reduction in meaning. The term רוח אלהים [spirit of God] is used as an example to illustrate the possibility of such misinterpretation. It is argued that the term should be viewed as a case of polysemy (words with multiple senses, which are not trivially related to one another) and thus form a rich complex of meaning. This implies that the so-called fallacy of ‘illegitimate totality transfer’ does not apply to polysemous words, because all the senses are activated in every context. The senses of spirit, breath and wind should therefore not be viewed as alternative meanings (as one would do in the case of homonyms), but as contributing to a rich complex meaning, which makes logical sense within the magico-mythical cosmology of the Old Testament.

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.

Evolution: The misunderstanding between theology and biology Theological reaction to the theory of biological evolution ranged from an outright rejection to positive acceptance. Both these extreme viewpoints are, however, often mistaken in their basic assumptions. Rejection of evolution is often based on fundamentalist preconceptions th a t are both unnecessary and inconsistent with the Bible. On the other hand, acceptance of the theory of evolution is often based on an idealistic definition of evolution that is incongruous with the materialistic definition used by biologists.

Small and Medium Enterprises (SMEs) are likely to feel the impact of an HIV/AIDS epidemic through reduced productivity and an increased percentage of absenteeism; staff turnover; recruitment and training costs; cost of employee benefits; and poor staff morale. One of the interventions is to implement an HIV/AIDS policy and programme, yet a literature search showed that psychological studies of SMEs in implementing an HIV/AIDS policy and programme are limited. The present study utilised the model of the theory of planned behaviour (Ajzen, 1988, 1991), which is an extension of the theory of reasoned action (Fishbein & Ajzen, 1975; Ajzen & Fishbein, 1980). The intention to implement an HIV/AIDS policy and programme was predicted by the theory of planned behaviour constructs such as attitude, subjective norm and perceived behavioural control. The theory of planned behaviour was found to have limited use in assessing behavioural intention of SMEs in implementing an HIV/AIDS policy and programme. Opsomming Die uitwerking van die MIV/VIGS pandemie op Klein en Medium Sake-ondernemings sal tot gevolg hê ’n afname in produktiwiteit; ’n toename in personeelafwesigheid, personeelomset, personeelwerwing en –opleidingskoste, personeelvoordele; en swak personeel moraal tot gevolg hê. Een manier om die probleem aan te spreek is om ’n MIV/VIGS beleid en program te implimenteer. Navorsing toon dat psigologiese studies van klein en medium sakeondernemings om ’n HIV/VIGS beleid en program te implimenteer, beperk is. Hierdie navorsing steun op die teorie van planmatige gedrag (Ajzen, 1988; 1991), wat ’n verlenging is van die teorie van beredeneerde optrede (Fishbein & Ajzen, 1975; Ajzen & Fishbein, 1980). Die oogmerk met die implimentering van ’n MIV/VIGS beleid en program is bepaal deur die teorie van planmagtige gedrag soos waargeneem in houding, subjektiewe norme en waargenome gedragskontrole. Die resultate toon dat die teorie van planmagtige gedrag nuttig is om die gesindhede van werknemers in klein en medium sake-ondernemings te bepaal met die implimentering van ’n MIV/VIGS beleid en program.

The aim of this study was to determine the level of adherence of cultural groups to their stereotypical group orientations, i.e. White and Coloured officers tend to be more individualistic, whereas Black officers portray more collectivistic characteristics. Secondly, to determine if their cultural behavior and practices relate to their level of individual or collectivistic orientation. The Individualism- Collectivism Interpersonal Assessment Inventory (ICIAI) of Matsumoto (1992) and a self-constructed questionnaire to measure cultural practices, were administered to 88 undergraduate officer students of the South African Military Academy. The results indicated that no significant differences existed in the Individualism-Collectivism factor between the three groups studied. Only five of the twenty cultural activities (stereotypically associated with Individualism and Collectivism) correlated significantly with the Individualism- Collectivism factor. These findings, the implications thereof and suggestions for possible further research are discussed. Opsomming Die doel van hierdie studie was om die vlak van betrokkenheid van kultuurgroepe tov hul stereotipiese groepsorientasies te bepaal, met ander woorde Blanke en Kleurling offisiere is meer individualisties, waar Swart offisiere meer kollektiwisties in hul kulturele aktiwiteite is. Tweedens, om te bepaal of hulle kulturele gedrag in verband staan met hul individualistiese of kollektiwistiese oriëntasie. Die "Individualism-Collectivism Interpersonal Assessment Inventory" (ICIAI) van Matsomoto (1992) en ’n tweede vraelys, opgestel deur die skrywers om kulturele aktiwiteite te meet, is afgeneem tov 88 voorgraadse offissierstudente van die Suid Afrikaanse Militêre Akademie. Die resultate het aangedui dat daar geen statisties beduidende verskille bestaan tov die individualistiese en kollektiwistiese faktor van die drie kultuurgroepe nie. Net vyf van die twintig kulturele aktiwiteite, getoets deur die tweede vraelys, het ’n beduidende korrelasie met die individualistiese en kollektiwistiese telling getoon. Die resultate, die implikasies daarvan, asook voorstelle vir moontlike verdere navorsing word bespreek.

Integrative veterinary medicine (IVM) describes the combination of complementary and alternative therapies with conventional care and is guided by the best available evidence. Veterinarians frequently encounter questions about complementary and alternative veterinary medicine (CAVM) in practice, and the general public has demonstrated increased interest in these areas for both human and animal health. Consequently, veterinary students should receive adequate exposure to the principles, theories, and current knowledge supporting or refuting such techniques. A proposed curriculum guideline would broadly introduce students to the objective evaluation of new veterinary treatments while increasing their preparation for responding to questions about IVM in clinical practice. Such a course should be evidence-based, unbiased, and unaffiliated with any particular CAVM advocacy or training group. All IVM courses require routine updating as new information becomes available. Controversies regarding IVM and CAVM must be addressed within the course and throughout the entire curriculum. Instructional honesty regarding the uncertainties in this emerging field is critical. Increased training of future veterinary professionals in IVM may produce an openness to new ideas that characterizes the scientific method and a willingness to pursue and incorporate evidence-based medicine in clinical practice with all therapies, including those presently regarded as integrative, complementary, or alternative.

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.

Voluntary HIV Counselling and Testing (VCT) is still in its infancy in South Africa, and although the necessary infrastructure in terms of clinics and hospitals exists, a VCT culture is not yet established in the country. The purpose of this study was to determine the needs, attitudes and beliefs of a sample of South Africans towards VCT, and to investigate possible barriers affecting participation in VCT programs in South Africa. A semi-structured questionnaire was used to survey the views of 1422 people. Results indicate that while subjects were not opposed to VCT in principle, 33% would go to clinics where nobody would know them. The following problems with VCT services were mentioned: Logistical problems (not enough counsellors, long lines, lack of privacy); no trust in the health care system or fearing a breach of confidentiality; fear of rejection; and a lack of follow-up support after diagnosis. Suggestions are made on how to improve VCT services in South Africa.