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Adrianus van Selms is well known for especially two studies related to Islam, viz. a Muslim Catechism (1951) and a publication entitled 'Abu Bakr’s Exposition of the Religion’ (1979). Both feature Afrikaans texts, dating from the second half of the 19th century, written in Arabic letters for the benefit of the local population. Van Selms, furthermore, contributed to an Afrikaans publication with the title In Gesprek met Islam oor die Moslem Belydenis [In Conversation with Islam as regards the Muslim Confession of Faith] (1974), providing an elaborate discussion with respect to Islam against the background of the Old and New Testaments and Church History. Van Selms, inter alia, opined, “For reasons concealed from us, it pleased God to chastise his church with Muslims’ words and conduct.” Similar statements are found in 8th and 9th century Christian polemical texts (cf. Griffiths 2008). In his books focusing on Jerusalem and Northern Israel, Van Selms (1967) expresses his appreciation for the Muslim material culture, and customs related to those practised in Old and New Testament times. For the purpose of the present paper, however, attention will specifically be given to the contextualisation of references to Islam in Van Selms’ biblical commentaries, for example the mentioning of a tradition recounted by al-Tabari (839-923 CE) during the exposition of Gen 3:1; a comparison of Muslim and biblical rules of marital conduct (Ex 21:21) that come to the fore in Gen 30:14-6; and finally the parallels drawn between the religious exclusivity evident in Ezra 10:11 and the Muslim concept of ummah. https://doi.org/10.17159/2312-3621/2020/v33n1a5

With regard to the issue of the forgiveness of sins in the Heidelberg Catechism, this paper shows that not only was there agreement and the same basic approach to issues of faith to be found in the commentaries of Ursinus and Olevianus, but also a valuable complementing of each other’s work. The influence of Calvin, with whom both of them have studied in Geneva, is obvious in their doctrinal approach. Whereas Ursinus tended more towards an academic correctness in his Explicationum Catecheticarum , Olevianus added a pastoral and spiritual dimension in his Vester Grundt . Although some theologians questioned the role of Olevianus in the compilation of the Heidelberg Catechism, recent research adequately shows that both of them were indeed involved, and were well-endowed with the necessary background for providing a further exposition of the Catechism. Both of them emphasise the unquestionable and sole merit of Jesus Christ, through his vicarious death on the cross, as the only ground for God’s gracious forgiveness of the sinner. It is God’s free gift, appropriated through faith and trust in the merit of Christ. Hierdie artikel toon aan dat daar, wat die vergifnis van sonde betref, nie net groot ooreenstemming en dieselfde basiese benadering ten opsigte van geloofskwessies in die kommentare van Ursinus en Olevianus op die Heidelbergse Kategismus is nie, maar dat daar ook ’n waardevolle wedersydse aanvulling van mekaar se werk is. Albei het by geleentheid in Geneve onder Calvyn gestudeer: sy invloed is onmiskenbaar in hulle leerstellige benaderings. In Ursinus se Explicationum Catecheticarum weeg die akademiese korrektheid swaarder, terwyl daar in Olevianus se Vester Grundt ook ‘n pastorale en spirituele dimensie bykom. Olevianus se betrokkenheid by die opstel van die Heidelbergse Kategismus is soms sterk bevraagteken, maar nuwe navorsing laat genoegsaam blyk dat albei teoloe inderdaad deel gehad het daaraan, en ook goed toegerus was met die nodige agtergrond om ’n nadere verklaring van die Kategismus die lig te laat sien. Albei benadruk die onbetwisbare en enigste verdienste van Jesus Christus deur sy middellike dood aan die kruis as enigste grond vir God se genadige vergifnis van die sondaar. Dit is God se vrye guns, wat aangeneem word in geloof en vertroue deur die verdienste van Christus.

How should metaphors be treated in a source language-oriented translation of the Bible with the following translation brief? Create a source language-oriented translation of the Bible in idiomatic Afrikaans which can be read aloud and used in church services, but which is also suitable for catechism, Bible study and private use. This paper aims to make a contribution towards addressing this question. Assuming that Gutt's (2000) notion of a 'direct or stimulus-based translation' embodies the skopos of this translation, our central hypothesis is that a basic insight into the cognitive mechanism of metaphors and their cultural embeddedness provides the key towards the development of a justifiable strategy for interpreting and translating metaphors in the above-mentioned type of translation. In this paper, we do not purport to provide a guide for the analysis and translation of all metaphors; we use merely one type of metaphor to illustrate (i) the cognitive processes typically involved when metaphorical language is used and (ii) some of the implications of these complex processes for the interpretation and translation of an ancient text like the Hebrew Bible.

In this contribution, the author reflects on Question 52 of the Heidelberg Catechism where it asks: ‘What comfort is it to you that Christ “shall come to judge the living and the dead”?’ The author points out possible sources from which this formulation stems, that is, Articles 86 and 87 in John Calvin’s Catechism from 1545. God is described as a compassionate judge. Even more: the One who is the last judge, was also judged and had paid for our sins. In a dialectical fashion we discover a God who is just, but also merciful. The Reformed tradition did not follow a dead-end where it is taught that God shows us grace instead of righteousness. Had God proceeded in this way, he would only mean things well, but he would not make them well. The realisation of God being just and merciful leads to joy and repentance. The contribution ends with a discussion of the final separation of the just and evil.

The purpose and function of the articles of faith in the catechism of the Nederduitsch Hervormde Kerk Since the publication of the Nederduitsch Hervormde Kerk van Afrika's most recent catechism text books (1982-1989), there has been concern that the articles of faith of the church, and particularly the Heidelberg Catechism, have not been taught sufficiently. In this study it is shown that the Heidelberg Catechism was only for a short period of time the exclusive text book used in teaching the dogma of the church to catechism pupils. Since 1985 it has become a general tendency in almost all reformed churches not to use one of the articles of faith or an abbreviated form thereof as basis in catechism anymore, but rather to use the Bible itself. This study attempts to point out that the Council for Catechism of the Nederduitsch Hervormde Kerk has chosen correctly on sound theological, pedagogical, and didactic historical grounds to teach the Biblical content within the accompanying framework of the faith and not according to one or other article of faith of the church. Many factors, as indicated in this study, require that the witness of the church again be conveyed, based on the existing articles of faith, and that this then should serve as the accompanying framework for the catechism.

The anti-Roman sentiment of the Heidelberg Catechism is well-documented. In its contents the Catechism often seeks to combat Roman doctrine. However, this anti-Roman sentiment did not have its origin from textbooks and it was not merely an academic exercise. It was first and foremost a reaction to the ecclesiastical context of that time. At the same time that Elector Frederick III commissioned the writing of the Heidelberg Catechism, the Council of Trent was meeting on the other side of the Alpine mountains. Remarkably, this meeting had only recently decided to write a catechism of its own. It is very likely that the decision-makers in Heidelberg were aware of what was happening in Trent, and reacted accordingly. Underlying the decision to commission and write the Heidelberg Catechism was the acknowledgment of the importance of catechetical teaching. In several documents, which are closely related to the Heidelberg Catechism, the importance of catechetical teaching is highlighted. Interestingly, however, these documents also contrast the reformed principal of catechetical teaching with the Roman sacrament of confirmation. Whereas catechetical teaching leads children on the way from their baptism to the Lord’s Supper, the sacrament of confirmation takes away the urgency for any form of catechetical teaching.Daar is reeds baie geskryf oor die anti-Roomse sentiment wat uit die Heidelbergse Kategismus spreek. Inhoudelik voer die Kategismus dikwels ’n stryd met die Roomse leer. Die oorsprong van hierdie anti-Roomse sentiment kom egter nie net uit handboeke nie en dit was ook nie bloot ’n akademiese oefening nie. Dit was eerstens veral ’n reaksie op die kerklike konteks van daardie tyd. Dieselfde tyd toe Keurvors Frederick III opdrag gegee het vir die opstel van die Heidelbergse Kategismus, het die Konsilie van Trente aan die oorkant van die Alpe vergader. Dit is merkwaardig dat hierdie vergadering kort voor dit besluit het om op sy eie ’n kategismus op te stel. Die besluitnemers in Heidelberg was heel waarskynlik volkome bewus van wat in Trente gebeur het en het dienooreenkomstig opgetree. Onderliggend aan die besluit om opdrag te gee tot die opstel van die Heidelbergse Kategismus, was die besef van die belangrikheid van kategese. In verskeie dokumente wat nóú aan die Heidelbergse Kategismus verwant is, word die belangrikheid van kategese beklemtoon. Dit is egter interessant dat hierdie dokumente ook die kontras tussen die gereformeerde beginsel van kategetiese onderrig en die Roomse sakrament van die vormsel aantoon. Terwyl kategetiese onderrig kinders vanaf hulle doop tot by die nagmaal begelei, misken die sakrament van die vormsel die noodsaaklikheid van enige vorm van kategetiese onderrig.

Met die 450e herdenking van die Heidelbergse Kategismus (HK) as vertrekpunt word in twee artikels gepoog om lig te werp op die plek, die rol en die interpretasie van die opstanding van Jesus Christus uit veral Sondag 17 en 22, spesifiek in die konteks van twee besondere eras in die Nederduitse Gereformeerde (NG) Kerk. Na ’n kort bespreking van die Heidelbergse Kategismus , word in hierdie eerste artikel uitgebreid gekyk na die resepsie van die betrokke HK-geloofsartikels in die era van Andrew Murray, spesifiek teen die agtergrond van die negentiende-eeuse liberale teologie in Nederland. In ’n tweede artikel word soortgelyk gekyk na die resepsie van die betrokke HK-geloofsartikels in die NG Kerk na 2000, veral teen die agtergrond van die herverskyning van die liberale teologie in die vorm van die Jesus Seminaar, die Nuwe Hervorming en die aanhangers daarvan se standpunte binne die NG Kerk. Sowel die negentiende-eeuse liberale stryd in die NG Kerk as die stryd rondom die opstanding in die NG Kerk van die eerste dekade van die een-en-twintigste eeu, soos in die tweede artikel duidelik sal blyk, was gekenmerk deur kontekstueelbepaalde uniekhede. Die gemene deler is dat albei deel was van tye van teologiese vrysinnigheid. In die lig van hierdie bespreking, ook ten opsigte van die negentiende eeu, sal tot die gevolgtrekking gekom word dat die NG Kerk, wat sy identiteit as gereformeerde kerk betref, tans waarskynlik in ’n kritieke geloofs- en toekomskrisis verkeer wat kommerwekkende gevolge vir sy Skrifverstaan en getuienis as belydenis en belydende kerk van Jesus Christus en sy toekoms inhou. Alleen ’n duidelike visie, verantwoordelike leierskap en die herontdekking van die kruis en die opstanding as ononderhandelbare heilsgebeure, wat ook deur die HK gehandhaaf word, sal die NG Kerk kan red van ’n snelwentelende afwaartse spiraal. Slegs die pasgenoemde faktore kan ’n herstellende, positiewe en dinamiese oplossing vir hierdie proses bied wat sigself tans in die NG Kerk afspeel.With the 450th celebrations of the origin of the Heidelberg Catechism (HC) in mind, the main aim of two articles is to focus on the place, role and interpretation of the doctrine of the resurrection in this Catechism, within two very specific and critical eras in the history of the Dutch Reformed Church; (DRC) in South Africa. After a brief introduction to the Heidelberg Catechism, the aim in this first article is to focus extensively on the reception of the HC in the time of Andrew Murray during the nineteenth century, and specifically against the background of the then liberal theology in both the Netherlands and South Africa. In the second article I look at the reception of the same HC articles of faith in the DRC since 2000, against the background of the reappearance of the nineteenth century liberal theology in the form of the Jesus Seminar, the New Reformation and those sympathetic to the latter in the DR Church. It will become clear that both these nineteenth and twenty-first century developments had their own unique contexts. What they had in common was a specific theological liberal-mindedness. In view of this discussion about the nineteenth century developments, it will be concluded that the DR Church as a reformed church is currently not only caught up in an identity crisis but even in a survival crisis of no small proportions. This also has serious implications for its use of Scriptures and its confessional character. Only a strong vision, able leadership from all parties within the church and a rediscovery of the redeeming power of the cross and of the resurrection as basic doctrinal tenets, also upheld by the HC, can save the DR Church from an ever moving downward spiral. Only these factors can provide a remedial, positive and dynamic solution to this process in the DR Church.

Androgogy - a possible solution to the catechism of adults in a multicultural situation. Multicultural education has become a world-wide phenomenon. International communication has made the world smaller, and multicultural education has become a need which every country, nation and church has to address. A lot has happened on the political and ecclesiastical fronts in South Africa since 1990. The division between peoples due to apartheid has largely disappeared in some urban circles. Multicultural church services created a challenge to the Nederduitsch Hervormde Kerk van Afrika as well. This article is an attempt to demonstrate that andragogy is a possible solution to the catechism of adults in such a way that neither social groups nor a specific church loses its identity.

This article describes the methodological approach that was used in the design of a curriculum for children in Grades 1-3 in the Reformed Churches in South Africa. The curriculum structure must guide the children to form an impression of and come to a realisation about the greatness of the Word of God. Catechism is a resolute instruction with a very specific learning outcome. In a society with postmodern thinking a catechism demands a lot from religious instructors. Various fundamental principles are no longer considered as self-evident. The contemporary endeavour to reach children in a purposeful manner has been an enterprise of the church throughout its history. Identifying the shortcomings of the past can guide us towards building on firm principles in future.

Language and church unity: Calvin’s 1545 Catechism in Latin In 1545 Calvin wrote a catechism. He defended the fact that he had done it in Latin, saying: “I judge it useful that there should be public testimonies, whereby churches which, though widely separated by space, agree in the doctrine of Christ, may mutually recognize each other.” Although he was constantly being accused by the Roman Catholic Church of being a schismatic, Calvin’s ecumenical intentions were above re-proach. At every opportunity he stressed the sinfulness of schism from a church that bears the marks of the true church. By the time of the Reformation Latin wasn’t regarded any more as a “holy” language, but as a role model for other languages. Although the reformers increasingly propagated the use of the vernacular in religious service, they still maintained cor-respondence with each other in Latin and wrote many of their treatises in this language. The art of printing presented the same phenomenon: both vernacular and Latin (especially academic works), were produced and distributed. Calvin’s “Catechism” of 1545, written in Latin, was soon translated into many languages, even into Greek and Hebrew. Thereby Calvin reached his goal of promoting unity of faith between the different reformation churches. The fact that the catechism was written in Latin gave it a special status as church-historical document: a symbol of Calvin’s hope for church unity. http://search.sabinet.co.za/WebZ/Authorize?sessionid=0&next=ej/ej_content_koers.html&bad=error/authofail.html

Daar het reeds 'n hele aantal studies oor die verhouding tussen Calvyn se Kategismus (1545) en die Heidelbergse Kategismus die lig gesien. Die behoefte aan 'n vergelyking tussen hierdie Kategismus en die Heidelbergse Kategismus wat die verklaring van die Onse Vadergebed betref, is reeds by die Suid-Afrikaanse Calvynnavorsingskongres in 2004 uitgespreek. In die sestiende-eeuse Reformasie het die verklaring van die Onse Vadergebed 'n baie belangrike plek ingeneem. Uit die pen van Calvyn het daar agt verklarings verskyn in sy kommentare, kategismusse van 1538, 1545 en die verskillende uitgawes van die "Institusie". In sowel die Geneefse Kategismus van 1542/1545 as die Heidelbergse Kategismus vorm die verklaring van die Onse Vadergebed 'n belangrike deel. 'n Vergelyking van hierdie verklarings, toon aan dat die teologiese insigte van Calvyn 'n belangrike rol gespeel het in die formulering van die Heidelberger. Die Heidelbergse Kategismus is deel van ons Calvinistiese erfenis en steeds die lewende belydenis van die ware geloof van baie kerkgemeenskappe en behoort steeds gebruik te word in die kategetiese onderrig. Several studies on the relationship between Calvin's Catechism (1545) and the Heidelberg Catechism have already been conducted. However, the need for a study of a comparison between the two catechisms on the Lord's Prayer was emphasised at the South African Calvin Research Conference in 2004. In the sixteenth century Reformation the Lord's Prayer was a subject of considerable importance. Calvin wrote no less than eight different expositions of the Lord's Prayer in his commentaries, catechisms of 1538 and 1545 and the different editions of his "Institutes". In both the Geneva Catechism of 1542/1545 and the Heidelberg Catechism the exposition of the Lord's Prayer forms an important part. A comparison of these expositions leads to the conclusion that the theological insights of John Calvin played a major role in the formulation of the Heidelberg Catechism. The Heidelberg Catechism is part of our Calvinist heritage and should still be used in the instruction of our children and confessed as our true and living faith.

A comparison between Calvin’s Geneva Catechism (1545) and the Catechism of William Perkins, “The foundation of Christian religion” (1590), shows striking differences. These cannot be explained by means of an “anti-Calvinist” stance on the part of Perkins. On the contrary, Perkins regarded himself as a follower of Calvin, which means that a subtle shift occurred within the doctrine of the Calvinist tradition towards the end of the sixteenth century. A comparison of the two catechisms is used here to illustrate the change. By way of introduction comparisons are made about the addressees and the content of each catechism. With the importance of the Reformation’s “sola fide” in mind, the central issue in this article concerns a closer look at the concept of faith in both catechisms http://search.sabinet.co.za/WebZ/Authorize?sessionid=0&next=ej/ej_content_koers.html&bad=error/authofail.html

'n Vergelyking van Calvyn se Geneefse Kategismus (1545) met die Kategismus van Perkins, "The foundation of Christian religion" (1590), toon opvallende verskille. Die verskille kan nie uit 'n anti-Calvynse vertrekpunt van Perkins verklaar word nie. Inteendeel, Perkins het homself as navolger van Calvyn gesien. Dit hou in dat daar teen die einde van die sestiende eeu 'n verskuiwing binne die leer van die Calvinistiese tradisie plaasgevind het. 'n Vergelyking van die twee kategismusse word hier gebruik om die verskil aan te toon. By wyse van inleiding word eers vergelykenderwys gekyk na die teikenlesers en vervolgens na die inhoud van elke werk. Met die Reformasie se swaar aksent op die "sola fide" in gedagte word op 'n vergelyking van geloof in elke kategismus gekonsentreer. A comparison between Calvin's Geneva Catechism (1545) and the Catechism of William Perkins, "The foundation of Christian religion" (1590), shows striking differences. These cannot be explained by means of an "anti-Calvinist" stance on the part of Perkins. On the contrary, Perkins regarded himself as a follower of Calvin, which means that a subtle shift occurred within the doctrine of the Calvinist tradition towards the end of the sixteenth century. A comparison of the two catechisms is used here to illustrate the change. By way of introduction comparisons are made about the addressees and the content of each catechism. With the importance of the Reformation's "sola fide" in mind, the central issue in this article concerns a closer look at the concept of faith in both catechisms.

In 1545 het Calvyn 'n kategismus geskryf. Hy verdedig die feit dat hy dit in Latyn gedoen het soos volg: "Ek is van oordeel dat dit nuttig is dat 'n openlike getuienis na vore kom, waardeur die kerke wat andersins oor lang afstande van mekaar geskei is en tog in Christus 'n eenstemmige leer het, mekaar kan herken." Hoewel hy gedurig uit Rooms-Katolieke oord van kerkskeuring beskuldig is, was sy ekumeniese ingesteldheid bo verdenking. Hy het elke geleentheid aangegryp om die sondigheid van afskeiding van 'n kerk wat die merktekens van 'n ware kerk vertoon, te beklemtoon. Teen die tyd van die Reformasie is Latyn nie meer as 'n "heilige taal" beskou nie, maar eerder as 'n rolmodel vir ander tale. Hoewel die hervormers in toenemende mate die gebruik van die moedertaal vir godsdiensoefening aangemoedig het, het hulle steeds Latyn in hulle korrespondensie met mekaar en in ander geskrifte gebruik. Dit word ook weerspieël in die boekdrukkuns: werke in die verskeie moedertale én in Latyn is gedruk en versprei. Calvyn se "Kategismus" van 1545 in Latyn is spoedig in verskeie tale vertaal - ook in Grieks en Hebreeus. Daarmee het hy sy doel bereik om die eenheid van geloof tussen die reformatoriese kerke te bevorder. Hierdie kerkhistoriese dokument in Latyn verkry sodoende 'n besondere status: 'n simbool van Calvyn se hoop op kerkeenheid. In 1545 Calvin wrote a catechism. He defended the fact that he had done it in Latin, saying: "I judge it useful that there should be public testimonies, whereby churches which, though widely separated by space, agree in the doctrine of Christ, may mutually recognize each other." Although he was constantly being accused by the Roman Catholic Church of being a schismatic, Calvin's ecumenical intentions were above reproach. At every opportunity he stressed the sinfulness of schism from a church that bears the marks of the true church. By the time of the Reformation Latin wasn't regarded any more as a "holy" language, but as a role model for other languages. Although the reformers increasingly propagated the use of the vernacular in religious service, they still maintained correspondence with each other in Latin and wrote many of their treatises in this language. The art of printing presented the same phenomenon: both vernacular and Latin (especially academic works), were produced and distributed. Calvin's "Catechism" of 1545, written in Latin, was soon translated into many languages, even into Greek and Hebrew. Thereby Calvin reached his goal of promoting unity of faith between the different reformation churches. The fact that the catechism was written in Latin gave it a special status as church-historical document: a symbol of Calvin's hope for church unity.

The Heidelberg Catechism originated in 1563 in the Paltz by political authority of the head of state for the purpose of education in schools and for general religious instruction. This document received the status of an official doctrinal creed (confession of faith) in the churches in the Netherlands at the Synod of 's-Gravenhage in 1586. Unity of faith as confessed determined the being of the church and ecclesiastical unity. The same synod therefore prescribed weekly preaching of the main content of the Christian doctrine and referred to the chapters of the Heidelberg Catechism as agenda for this purpose. The Church Order (art. 68) still maintains this prescription for the GKSA today. A lack of understanding of the real meaning and purpose of doctrinal preaching gave rise to a wrong perception that the Catechism as such is ordered by ecclesiastical authority to be preached. In this article it is asserted that in the so called ‘catechism-sermon' more than one pericope from Scripture should be used in context - rather than to focus on text in isolation - to highlight a certain section in the Heidelberg Catechism. In homiletics this kind of sermon should also be treated according to its own genre in homiletics.

The Heidelberg Catechism in Afrikaans: A first glance at the first half century.The publication of the first Afrikaans translation of the Heidelberg Catechism in 1936 caused considerable controversy on account of the translated Dutch text. The translation as well as the Dutch original is examined and found to be of a high standard. Some observations are made on the handling of the Catechism by synods itself and the Scripture references accompanying the text.

Prayer: Some aspects of the nature and content of Christian prayer with special reference to the Heidelberg Catechism This article briefly describes a few basic aspects of the Reformed doctrine on prayer as represented by the Heidelberg Catechism. The focal point of this view is the conviction that prayer is primarily rooted In God's providential acts towards man and only secondarily in man's dialogical relationship to God. The concrete applicability of this basic tenet is then studied by way of a short analysis of the manner In which the Heidelberg Catechism explains the Lord's Prayer. The approach suggested by this Catechism seems to be able to provide solutions to some present day problems experienced with prayer � problems represented by terms such as "lethargy", "resistance" and "distrust".

The issue that is investigated concerns the dynamic realization processes which occur on the basis of the preaching of the Word of God in church catechism. The study is undertaken by means of a survey and evaluation of relevant data from Dutch, German, American and South African literature. Following that, with the Bible as the primary source, data with regard to the realization of the Bible in the concrete life of the congregation are surveyed and collated. From the analysis of relevant Biblical data the conclusion is reached that the realization, the making real, of the Word in everyday life and existence follows on the act of preaching. This brings us to the awareness that catechetical teaching (that is, preaching of the Word) should not stop at the dissemination of knowledge only, but the child should be guided to realise the Word in practical terms in everyday life. Lastly, attention is directed to methods of catechetical teaching, to demands for the construction of the lesson and to the person and the actions of the catechist, and how all these combine to serve the child in the process of realization of the Word in his life.