AT 2014 Supplementum 20

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Browsing AT 2014 Supplementum 20 by Subject "Catechism"

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    Are humans by birth as wicked as the Heidelberg Catechism (3-11) holds? A dialogue between theology and modern sciences
    (Faculty of Theology, University of the Free State, 2014) Lampe, P.
    English: While the introduction compares the Heidelberg Catechism’s theologically framed concept of sin with similar and opposing secular views of the past (e.g., Plautus, Quintilian, Hobbes), the main part uses contemporary scientific studies to challenge the Catechism’s view that (after alienation from God in the Fall) all human individuals by birth are wicked: incapable of loving others. Studies discovered remarkable capacities of empathy and altruism already in young children of different cultures as well as in primates, suggesting that altruism is deep-rooted in common ancestors of humans and primates. However, humans encounter limits of their capacity for altruism especially when dealing with outsiders not belonging to their own group. Culture, especially religion, is needed to advance a systematic, and not just spontaneous, altruism reaching beyond one’s group boundaries. Concluding remarks, using Paul, roughly sketch what a modern harmatiology would have to emphasize if it is not moral corruptness.
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    ... But also just: reflections on the severe God of the catechism
    (Faculty of Theology, University of the Free State, 2014) Van de Beek, A.
    English: The seemingly harsh texts about God’s justice and wrath in the Heidelberg Catechism turn out to be the core of the comfort that the catechisms proclaims, if we read the catechism contextually. The same is the case with regard to providence when the catechism claims that also poverty and illness come from God’s fatherly hand.
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    Oor die inhoud en boodskap van die Heidelbergse Kategismus
    (Faculty of Theology, University of the Free State, 2014) Smit, D.
    English: The essay argues that it is meaningful to speak about the theme, content and message of the Heidelberg Catechism, although these three should be distinguished. A first section claims that the Catechism shows more of a single argument and purpose than many other catechisms of the time, because they often consisted of a mere compilation of diverse material, without clear purpose. A second section further develops this claim by showing how the comfort of the first question and answer forms the continuing motif, providing the theme and structure of the Catechism. A third section serves as reminder of Barth’s claim that Jesus Christ is the content of this comfort and therefore of the Heidelberg Catechism. A fourth section suggests a final distinction, arguing that the message is still different from the purpose, theme and content, since it depends on specific readers in their own contexts, as the reception history has shown.
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    Salvation according to the Heidelberg Catechism
    (Faculty of Theology, University of the Free State, 2014) Joubert, L.
    English: The Heidelberg Catechism has been part of the Reformed Confessional tradition for over 400 years. It has helped to shape and form generations of Reformed believers. The question however can be raised if the model of salvation that features in the Catechism is still relevant today? In the light of different contexts this article looks at the questions in the Heidelberg Catechism concerning the explanation of our salvation and reads this judicial model against other Christian understandings in the Catholic, Baptist and Orthodox tradition. The dialogue continues with the work of Ellen Charry that reminds us of the formative role that theology had in the works of the Early Church fathers and asks what the content and role of catechism are today and if we can still use this document fruitfully in our formation of young people.