Mental health and cognitive achievement are partly heritable. To identify the underlying neural mechanisms, we associated genetic predispositions to various mental health and cognitive traits with a large set of structural and functional brain measures from the UK Biobank (N=36,799). We show that genetic predispositions to attention deficit hyperactivity disorder, smoking initiation, and cognitive traits have stronger associations with brain structure than with brain function, whereas genetic predispositions to most other psychiatric disorders have stronger associations with brain function than with brain structure. These results reveal that genetic predispositions to mental health and cognitive traits have distinct brain profiles.

The essay pays tribute to the honoree by reflecting on the nature of the Reformed faith and tradition, in which he was called to play a leading role during challenging times. It takes its departure in H. Richard Niebuhr's well-known claim that the Reformed faith represents a form of "Christ transforming culture" Christianity, implying both that the Reformed faith positively affirms reality and life and that Reformed faith continuously strives for transformation and renewal of reality and life. The essay demonstrates how this twofold emphasis, of affirmation and critical renewal at the same time, is rooted in the heart of the Reformed vision itself, which is described as "a way of being the Christian community in the world, before God". Four aspects of this description are consecutively highlighted, namely "the Christian community" (the first section), "before God" (the second section), "a way of being" (the third section) and "in the world" (the fourth section). In a concluding section the essay argues that four popular forms of criticism of the Reformed faith, widespread in South Africa today, are therefore directed at caricatures and betrayals of the Reformed tradition.

Did the doctrine of the Trinity have any special significance for the early figures in the Reformed tradition – and for their successors? Is it possible to distinguish specific Reformed perspectives regarding the doctrine of the Trinity? Should it be seen as coincidental that several thinkers belonging to the Reformed family so very deliberately developed fully trinitarian theologies during the twentieth century? These are difficult questions to respond to.