is not a practice to publish anonymous articles in The Mes

Transcription

The
Messenger
VOLUME 57 NO.5
>>
May 2010 EDITION
INSIDE
2 Church News
3 Glorying In Jesus’ Ascension and the Outpouring of His Spirit
6 A Valuable Resource for Today’s Elders
10 Profiting from the Parables (5)
12 Gleanings from the Churches
14 The Lost History of Early Christianity
17 News Notes & Comments
18 An Elder’s Wife’s Perspective
20 Hersteld Hervormde Kerk
22 Update: Nipissing Preaching Station
24 Announcements
>>
THE OFFICIAL PUBLICATION OF THE FREE REFORMED CHURCHES OF NORTH AMERICA
M AY 2010
I THE MESSENGER
1
CHURCH
NEW ADDRESS: Rev. Jack Schoeman, 280 Hwy. 5, RR 1, St. George,
ON N0E 1N0; Tel. Home: 519-4481342; Study: 519-448-3122, Email
address remains the same: [email protected]
MINISTERIAL CALL: Pastor John
Koopman of the St. Thomas Free Reformed Church received a call from
the Chilliwack, B.C. congregation to
be its pastor and teacher, which he
declined.
TORONTO, Ontario
The Free Reformed Church of
Toronto meets at 1130 Finch Avenue
West, North York, Ontario. Worship
services are at 10.00 a.m. and 5.30
p.m. on the Lord’s Day. For Bible
study times or for more information,
please call Mr. Rick Fintelman at 905
852-3754 or email: clerk@toronto.
frcna.org
NIPISSING PREACHING STATION:
Powassan (near North Bay), Ontario)
Services are held every Sunday at
the South Himsworth Community
Pennings, 411 Copperfield Blvd SE,
Centre, 7 Glendale Drive, Powassan,
Calgary AB T2Z 4C8; Email: rpenOntario. Directions: Take the most
[email protected]
southern exit off Highway 11 into
Powassan, go right onto Chiswick
BELLEVUE, Washington
Line, and take your first left onto
Worship services are held every
Glendale drive. The Community
Lord’s Day at 1.00 p.m. and 6.00
p.m. in the Pearson Fellowship Hall Centre is on the left. Service times
of Grace Lutheran Church, 9625 NE are 11:00 AM and 2:30 PM with a
potluck fellowship lunch in between.
8th Street, Bellevue, Washington
98004. For Bible Study times or fur- When no ministers are scheduled to
ther information, call 425-649-9676, preach, the worship services of the
or visit our website: www.frcna.org/ Brantford Free Reformed Church are
broadcast. Check www.nipissingfrc.
bellevue.
com for the preaching schedule,
detailed directions and other inforLACOMBE, Alberta
mation. Additional information is
The Free Reformed Church of Lacombe meets in the Trinity Lutheran available by contacting: email info@
nipissingfrc.com or from John JansChurch, 5227 C & E Trail, Lacombe,
AB. Worship services are held at 9.00 sen at 705 493-0259.
a.m. and 3.00 p.m.
New ClerK: Calgary FRC: Ray
CALGARY, Alberta
Worship Services are held every
Lord’s Day at 9.30 a.m. and 4.00
p.m. and are conducted by Rev. Hans
Overduin, the pastor. Sunday school,
Catechism and Adult Sunday school
classes are held after the morning
service. Location: 6167 6th Street
SE, Calgary AB T2H 1L9 (northwest
corner of Blackfoot and Glenmore
Trails). For information contact: Rev.
Hans Overduin, Tel. 403 474-5385;
email: [email protected]
2 THE MESSENGER
>>
NEWS
I M AY
ay 2
2010
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Nothing more unbecomes
a heavenly hope than an
earthly heart.
W i ll i am G urnall
CANDIDATE DEREK BAARS
With thankfulness to the Lord, on the basis of the decision of Synod
2009 in June and the reported evidence of the completion of his studies
and internship, the Theological Committee notifies the churches that as
of December 10, 2009, brother Derek Baars has been declared to be a
candidate for the ministry in the Free Reformed Churches. May the Lord
graciously lead the churches in prayerful consideration of his candidacy
so that the heartfelt desire of brother Baars to serve the Lord in the
ordained Ministry of the Word may be confirmed and realized.He may be
reached, c/o 243 Weirs Lane, Dundas, ON L9H 5E1, phone: 905 628 0654.
G.R Procee, Secretary, Theological Education Committee
Open Windows
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The Lord willing, the Free Reformed Churches of North America Synod
2010 will meet at Maranatha Free Reformed Church,
1114 Old Mohawk Road, Ancaster, Ontario, on June 7-11, 2010.
Pre-Synod Prayer Service – June 7, 7.30 p.m.
The Pre-Synod Prayer Service will be held Monday, June 7 at 7:30
p.m. in the Maranatha Free Reformed Church with Pastor J. Lewis of
Lacombe, Alberta officiating. All are invited to attend.
On behalf of the Lacombe Free Reformed Church –
Convening Church of Synod 2010,
Roeloff Postmus, Clerk. Email: [email protected]
WONDERING WHAT TO DO WITH OLD BIBLES AND LEFTOVER CHURCH EDUCATION MATERIAL?
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The
Messenger
MAY 2010
EDITOR
Rev. C. Pronk
655 Park Road North, Unit 29
Brantford, ON N3R 0A2
Tel/Fax: 519 751-4470
Email: [email protected]
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Assistant Editor
Dr. G. M. Bilkes
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69 Albert Street
SS1, Mitchell, ON N0K 1N0
Tel/Fax: 519 348-0436
Rev. C. Pronk
Dr. L.W. Bilkes
Rev. J. Koopman
Rev. J. Overduin
Mr. H. VanDoodewaard
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Mr. H. VanderMaarl
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THE MESSENGER
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GLORYING IN JESUS’
ASCENSION
AND THE
OUTPOURING
>>
OF HIS SPIRIT
MEDITATION
By Rev. H. Overduin
In
addition to Jesus’ birth, life, death, and resurrection, the historical
facts of Jesus’ ascension into heaven and the outpouring of the Holy
Spirit at Pentecost are two more great redemption events with unending gospel significance. And I [John] beheld, and
In confirmation of these gospel events, John in
lo, in the midst of the
Revelation 5, sees a vision of the ascended Lord
throne and of the four
in heaven on the throne as the Great Saviour
beasts, and in the midst
King who has all authority and power to open the
of the elders, stood a
book, and to loose the seven seals thereof. To open
that book, as commentator William Hendriksen Lamb as it had been slain,
says, “means not merely to reveal, but to carry having seven horns and
out [all] of God’s [gospel] plan!” Jesus Christ, seven eyes, which are the
the crucified and exalted Saviour of sinners is seven Spirits of God sent
indeed, the Lion of the tribe of Judah…[who] has
forth into all the earth.
prevailed to open the book, and to loose the seven
R e v elat i on 5 : 6
seals thereof. When John looks and sees this One
who would take the book, he tells us in verse 6,
And I beheld, and lo, in the midst of the throne and of the four beasts, and in the
midst of the elders, stood a Lamb as it had been slain, having seven horns and
seven eyes, which are the seven Spirits of God sent forth into all the earth.
Salvation From The Triune God
What grand gospel truths this verse and its context tell us, both concerning the ascended Saviour and the Holy Spirit! Revelation 5 makes very plain
what we find throughout the Bible, namely, that our deliverance from sin is
of the Father, through the Son, and by the Holy Spirit. How beautiful is the
way all three Persons of the Trinity are represented in this passage! Verse 6
shows the Holy Spirit being sent forth from the Father and the Son as third
Person of Trinity for the advancement of God’s missionary plans and works.
Notice too, how the Holy Spirit is linked very closely with the Saviour, specifically with the crucified and risen Saviour. How is Jesus described here? As
a Lamb as though it had been slain. And John saw this Lamb standing. Both
Jesus’ standing and Jesus’ appearing as One who had been slain are given
in a verb tense in the Greek that emphasizes the endlessly lasting benefits
and power of His once-for-all sacrifice. John’s Spirit-inspired description of
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MEDITATION
CONTINUED...
the exalted Saviour in heaven proclaims and confirms
the Saviour’s ongoing interest in seeing His saving work
come to complete fulfillment. Jesus stands in the throne
room in heaven to fully complete the gospel ministry as
Saviour of sinners, assuring that everything will come to
pass exactly as detailed in this book, taken from God the
Father’s hands.
>>
es. The verb “sent forth” in the Greek is in the perfect
passive verb tense, meaning He has been sent out and
is continually being sent out by the ascended Saviour
and His Father in heaven. The Holy Spirit is sent forth
for the calling and gathering in of sinners unto salvation
through Jesus Christ till all of history is fulfilled, until all
the elect are brought in, the last seal is opened and the
final day is come, when the eternal realm begins.
Depiction Of The Holy Spirit
The whole book of Acts shows us that the
In what way will Jesus Christ as exalted
Never
is
there
a
case
Holy Spirit is sent forth and ministers
Saviour fulfill His gospel ministry and
with tremendous gospel power and promcause His church and kingdom to be built
that is unknown or
ise. He is the divine missionary Agent of
and established forever? It is by the Holy
too difficult for
the Triune God. How great and absolutely
Spirit driving home through the Word the
the Holy Spirit to
necessary for our salvation is the Person
gospel message of Jesus Christ the Savpenetrate. Never is
and work of the Holy Spirit! (See 1 Coriour. This is for our encouragement. Just
there a case too hard
inthians 2 and 12:3.) The Holy Spirit is
look at the way the Holy Spirit is described
for Him to handle.
charged with the holy work of applying
in symbolic language. He is depicted as
the salvation of the Lord Jesus Christ to
having seven horns and seven eyes of the
Lamb, which we are told are the seven Spirits of God sent the hearts and lives of sinners.
forth into all the earth. This is a symbolic description of
The Spirit’s All-Sufficiency
the Holy Spirit.
Is He sufficient for the task to work in the sinful minds,
The Holy Spirit is sent forth from the crucified, resur- hearts and wills of spiritually darkened, depraved, blind,
rected and triumphant Saviour from the throne room in stubbornly resistant, dead sinners? Oh, just consider
glory, and He is sent out as One who Himself is like the what Scripture says about the Holy Spirit, who has alseven horns and seven eyes of the Lamb, Jesus Christ. mighty power, omniscient insight and understanding!
Horns in the Bible represent strength and power. The Never is there a case that is unknown or too difficult for
number “7” in Scripture is a number suggesting com- the Holy Spirit to penetrate. Never is there a case too
pleteness or perfection. The seven horns thus represent hard for Him to handle. As described here by seven horns
the perfect power of the Holy Spirit as the Agent of the and seven eyes, and seven Spirits of God, there is no such
Lamb of God. The Lamb of God, appearing here as He thing as an impossible case with the Holy Spirit.
had been slain, is represented as all-powerful in His ministry through the Person and work of the Holy Spirit. The When we consider the description of the Holy Spirit in
Spirit is described as the seven eyes of the Lamb, meaning Revelation 5:6, what hope we may have in this age of
that He is all-seeing and all-knowing, with the seven eyes Pentecost for many more to be added to God’s church
representing the perfection and fullness of the Spirit’s and kingdom! (See also the Canons of Dort, chapter 3/4,
Articles 11-17, which beautifully describe the work of
insight, knowledge and wisdom.
the Holy Spirit in applying salvation.) The inspired picture in our text declares in summary form that the Holy
Where The Spirit Is Sent
We should not miss the added detail, which tells us what Spirit, like the Father and the ascended Saviour in their
place the Holy Spirit is sent. [He] is sent forth into all the respective roles, is full of amazing, awesome, gracious,
earth. This means, as seen also in the book of Acts, that saving power.
the Holy Spirit is sent forth to all peoples, in every place
on earth, accordingly as God supremely directs and pleas- What should be our response? Take note of only these
4 THE MESSENGER
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two applications, which also relate to the whole book of
Revelation.
from the throne room in heaven? Revelation 5:6 ought
to motivate us to increasing prayer to God for the Holy
Spirit’s initial and ongoing gospel ministry in our own
Prayer Response
lives, in our families, in our churches, and throughout
First, Revelation 5:6 should lead us to much and fervent the world. This vision was given in John’s day to prompt
prayer to God. Do we pray as we should for the visita- and promote more fervent prayer to the Triune God.
tion and ministry of the Holy Spirit in our own lives and May it still do so today!
in that of others? John was in the Spirit on the Lord’s
Day when he received the book of Revelation from God. Praise Response
He was in the Spirit, meditating on God
Secondly, Revelation 5:6 in its setting
and His gospel in and through Christ and
should also lead God’s people to respond
When we consider the
praying for God to work with saving power
with hearty praise to God. In the verses
full gospel of the Triune
and to remember, increase and preserve
following, John tells us that he saw heavGod for undeserving,
His Church, even in those evil times. In
en and earth break forth in jubilant praishelpless sinners, how
the Book of Acts as well as the time leades to God for His greatness as the Triune
unspeakably great is the
ing up to Pentecost, and with each filling
God and Saviour having accomplished the
God of our salvation!
and powerful working of the Holy Spirit
fullness and completeness of His salvation
ever since, there was the fervent prayer to
for sinners in Christ Jesus. What reason
God from His people. Without the Holy Spirit accompa- we have, therefore, to praise the Lord when we view the
nying the Word and driving it home to the heart, there faithful covenant God, made known as the exalted Lion
is no initial fruit, no growing fruit and no lasting fruit of the tribe of Judah, whom John saw standing in the
of salvation. No man can say that Jesus is Lord, but by the midst of the throne as a Lamb as it had been slain!
Holy Ghost (1 Cor. 12:3). What reasons there are, especially in our day, for prayer to God for the ministry of the When we consider the full gospel of the Triune God for
Holy Spirit!
undeserving, helpless sinners, how unspeakably great
is the God of our salvation! There is endless reason to
Do you realize the need in your heart and life to pray praise Him more and more. The chapter from which our
much and often for the Holy Spirit and His ministry? Je- text is drawn shows what the special focus of our praises
sus says in Luke 11:13, If ye then, being evil, know how to should be and will be when we are filled with the Holy
give good gifts unto your children: how much more shall your Spirit. When it is well with us, and we know the convertheavenly Father give the Holy Spirit to them that ask him? ing work of the Holy Spirit in us and for us, our repeated
How this verse calls us to ask God for the Spirit’s minis- testimony and song will be: Worthy is the Lamb that was
try in our lives and the lives of others. How we need to be slain…
led initially and continually in true faith and repentance,
which the Holy Spirit works by means of the Scriptures, As we focus this month on the ascension of Jesus into heaven
the sword of the Spirit (Eph.6:17).
and the outpouring of the Holy Spirit ten days later, may
these gospel facts so bless us that we daily send forth true
Our text indicates that the Holy Spirit is all-knowing and prayer with hearty praise and holy purpose before the LORD,
therefore no sinner’s case is surprising to Him and there the Triune God of our salvation. May He, by means of His
is no case that is impossible for Him to change and trans- people’s Spirit-worked prayers and praises be pleased to
form. The fact that the Spirit is sent into all the earth puts draw many sinners unto Himself, before His second coming,
no limits to our pleading for the Holy Spirit and His min- while it is yet the day of grace.
istry! Who have you lately brought before the Lord in
prayer, asking the Holy Spirit to work in his or her heart Rev. Hans Overduin is the minister of the Free Reformed
and life in a gracious glorious way as the divine Agent Church of Calgary, Alberta.
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A VALUABLE RESOURCE FOR
TODAY’S ELDERS
EDITORIAL
Elders Need Instruction
Every year new elders are appointed and ordained in our
churches. They are charged with the great responsibility
of overseeing the flock of Christ. For many first-time occupants of this sacred office, the work required fills them
with a deep sense of inadequacy. Even those who have
accumulated much experience in this ministry are often
constrained to ask with Paul, who is sufficient for these
things? But certainly, for beginners the task ahead is challenging, to say the least. Often they do not know where
to start and they rely heavily on the help and encouragement of their older colleagues. They will also look for good
books and other study materials to help them minister
to the souls entrusted to their care. In recent years many
such books and instruction manuals have been written
and made available. Most of these, however, reflect a Presbyterian or even Baptist view of the office of elder. While
many valuable things can be learned from those sources, it
is also important for us as continental Reformed churches
to become and remain familiar with our own ecclesiastical
traditions, especially regarding the nature of and distinctions among the various offices, as well as matters relating
to church government and polity.
Van Dam’s Book on Eldership
In the light of these considerations I am delighted to announce the recent publication of an important new book
dealing with the biblical office of eldership. I am referring
to the book by Cornelis Van Dam, The Elder: Today’s Ministry Rooted in All of Scripture (Phillipsburg: P&R, 2009,
283 pages, $19.20 Can).
Dr. Van Dam, professor of Old Testament Studies at the
Canadian Reformed Theological Seminary in Hamilton,
Ontario, has rendered Reformed and Presbyterian, and
6 THE MESSENGER
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other conservative churches as well, a great service by
writing this handbook on the office of elder. Of all the
books I have read on this subject this one ranks as one of the
best as far as clarity, conciseness and faithfulness to Scripture is concerned. While the work reflects the author’s
great scholarship, the material is presented in a popular
and accessible way so that also non-academically trained
readers can benefit from it.
Old Testament Roots Of The Eldership
Van Dam begins by tracing the New Testament office of elder to its Old Testament roots. Elders are first mentioned
in Exodus 3:16, where we read that the Lord told Moses
to meet the elders of Israel in Egypt. Later, throughout
Israel’s history, elders appointed by God with or without
involvement of the people, continued to occupy positions
of leadership over God’s people as a whole or by tribe or
city. In the New Testament we have several references
to the apostles appointing elders in every church (e.g.,
Acts 14:23), probably with participation of the congregation (p. 6). Especially Jewish converts to Christianity
who were used to worshipping in synagogues presided
over by elders, would have expected such appointments
of elders in newly instituted congregations.
Over against those who view the Old Testament nation
of Israel as having little or no relevance for the New Testament Church, Van Dam stresses the direct continuity
between the latter and the former. For proof he turns to
passages such as Exodus 19:6; 1 Peter 2:9 and Galatians
6:16, which show that both the New Testament Church
and Old Testament Israel are referred to as “a chosen
people, a royal priesthood and a holy nation.” “This fact,”
Van Dam argues, “impacts how we view the office of elder…[and] shows that the eldership as it now functions
>>
in the church cannot be properly understood without the pointed steward, Eliakim, we read that the Lord clothed
Old Testament background” (p.9).
him with the garments of his office, saying, “I will place
on his shoulder the key to the house of David; what he
Elders Are Shepherds
opens no one can shut, and what he shuts no one can
Van Dam next describes the responsibilities of the Old open” (Isa. 22:22). It was the steward who decided who
Testament elders. These can be reduced to one, namely could go to the king “to benefit from the justice that the
that they are to serve the people over whom they have king might dispense to the poor and oppressed.” Van
been placed as shepherds. The key passage here is Psalm Dam uses this example to illustrate the importance of
23:1, “The Lord is my shepherd, I shall not want.” The the church’s use of the keys.
Lord Himself is the Model whom the elders, along with
the kings, prophets and priests, are to emulate. As God’s The Two-Fold Function Of The Keys
under-shepherds they must take care of the flock, feed- It is significant that Van Dam begins by pointing to the
ing, leading, protecting, retrieving, and
positive benefits accruing from this minisprotecting both the sheep and the lambs. As God’s under-shepherds try. Although the employment of the king“In short, the life of a shepherd was to be
dom keys have to do with church discipline,
they must take care of
characterized by a genuine love and conwe tend to focus on the negative aspect
the flock, feeding,
cern for the sheep in all respects” (p.17).
of shutting out delinquent members. But
leading,
protecting,
there is also the positive element and Van
retrieving,
and
The same qualities are required for New
Dam emphasizes this when he writes:
protecting both the
Testament shepherds. Following the exsheep and the lambs.
ample of the Good Shepherd (John 10),
The Lord promises Peter the keys of the
the elders “must exemplify his love, faithkingdom of God so that he can open the
fulness and diligence for the flock” (p.24).
doors and admit people into the kingThe risen Christ reinstates His forgiven disciple Peter
dom where it is safe and where treasures are to
with the threefold charge: “feed my lambs, tend my
be found, such as being right with God and being
sheep, feed my sheep.”
able to live in his loving presence…. What is the
key that unlocks and opens the way to the treaElders And The Power Of The Keys
sures of the kingdom? Simply put, it is the gospel
It is to elders like Peter that Christ gives the power of the
which Christ had been teaching the people. The
keys of the kingdom (Matt. 16:18). Van Dam explains
Lord Jesus had been announcing the coming of
the significance of this great privilege and responsibilthe kingdom and had been dispensing its treaity in terms of Peter guarding the gates of this kingdom
sures, especially by proclaiming the righteousagainst which the gates of hell (or Hades) will not be able
ness of God and the forgiveness of sins. This last
to prevail. These infernal gates, in Van Dam’s view, refer
treasure was strongly contested by the Jewish
to “the leadership, power and authority of Satan,” which
religious leaders. Was it not God’s prerogative
will be used against the church,” but in vain (p.123).
to forgive sins? Was it not blasphemous for man
Christ will use Peter and the other apostles, and after
to do so? Yet Christ pardoned sins, and he gave
their death, the elders to keep the enemy out. This will
life and righteousness to all who believed in him
involve a fierce spiritual battle, as the apostle Paul says
(Matt.9:2; Luke 7:48-49). (p.124)
in Ephesians 6:12, which makes it essential to put on the
whole armour of God (Eph. 6:11-13).
So ministers may use the keys to open the door to all the
treasures of God’s grace. But while this is indeed good
To illustrate the use of the keys of the kingdom, Van Dam news, there is bad news here also. These keys must also
points to Isaiah’s description of the task of the steward of be used to close those same doors to all who refuse to
the house of David. Among his many responsibilities was believe in Christ. As Van Dam writes: “If one does not bethe charge to guard the royal throne. Of the newly ap- lieve this message, the door is closed, one is still bound in
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EDITORIAL
continued
>>
Two Or Three Offices?
Van Dam also deals with the thorny issue of two or three
offices in the New Testament church. He comes out in favour of the latter view, namely that there are three offices, ruling elders, teaching elders and deacons. Although
How are the elders to use the keys of the kingdom? he agrees that there is considerable overlap between the
Gently and patiently; in other words, as shepherds. ruling and teaching elders, so that ruling elders take part
Even though in Acts 20 it is the ruling elders who are in teaching and teaching elders in ruling or oversight, the
referred to as shepherds, the teaching elders are no less two offices should nevertheless be kept distinct. He basrequired to do their work as shepherds. “The teaching es this in part on the distinction between the Old Testatask,” Van Dam writes, “can never be divorced from the ment office of the priesthood and that of the eldership.
overall concern of shepherding, with everything this The responsibility of teaching was given to the priests
implies” (p. 25). Both types of elders are to perform with the assistance of the elders, while the task of ruling
was assigned to the elders with the help of
their tasks with a shepherd heart, i.e.,
the priests, scribes and other members of
“with the love, devotion and caring of
This distinction between
what later became the Sanhedrin. In Van
Christ” (p.26).
the teaching and ruling
Dam’s words: “In the normal discharge of
elders does not mean,
their respective duties, the elders did the
Congregational Involvement
however, that the former
ruling and the judging, but the tribe of
This raises the question as to the division
are of greater importance
Levi, especially the priests, did the teachof labour between the ruling and the
than the latter.
ing” (p.109).
teaching elder. As far as church discipline
is concerned, Van Dam believes that not
only both types of elders but the whole congregation The Ministry Of Reconciliation
is to be involved (p. 167). In fact, the elders are to be This being the Old Testament practice, Van Dam coninvolved only at the end of the process outlined in Mat- cludes that one could expect a similar pattern to emerge
thew 18. In his view, the entire congregation has a role in the New Testament church. He argues that the succesto play in the disciplinary process. Van Dam seems to sor to the Old Testament priest is the New Testament
interpret the phrase, “tell it to the church,” as stated in minister, who like his Old Testament counterpart, perthe Form for the Ordination of Elders and Deacons slightly forms the priestly office of reconciliation, but now based
differently than the Form does. According to the Form, on the accomplished and fulfilled sacrifice for sin (2 Cor.
the term ‘church’ in Matthew 18:17 refers to the coun- 4:18). Also, just as it was the prerogative of the Old Tescil of elders as representing the church. But Van Dam tament priest to lay the blessing of the Lord upon the
believes that when Christ says, “Tell the church, he in- assembled worshippers, so in the New Testament church
dicates that in one way or another the congregation as it is the minister of the Word and sacraments, not the
a whole is to be mobilized for the spiritual health of the ruling elder, who is authorized to do this. The latter may
sinner. When the efforts of the individuals involved in read the blessing as given in Scripture but not with upthe initial private admonitions fail, all the members of lifted hands (p.116).
the church must become involved” (pp. 170-171).
This distinction between the teaching and ruling elders
Van Dam here puts his finger on a problem that needs does not mean, however, that the former are of greater
to be addressed, for in many Reformed churches only importance than the latter. It should certainly not lead
lip service is paid to the principle of congregational in- to clericalism or hierarchy as it has done in the Roman
volvement, and the business of discipline is left almost Catholic Church (and to some degree even in Reformed
churches, C.P). As Van Dam cautions, “there is to be no
entirely to the elders.
his or her unforgiven sins, and God’s judgment will come
(John 12:47-50; Acts 3:23).” This is also the message of
Lord’s Day 31 of the Heidelberg Catechism, although Van
Dam does not refer to the catechism in this connection.
8 THE MESSENGER
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domineering of the one office over the other. The only ‘boss’
in the church is the Lord Jesus Christ who rules the church
as head of the body (Eph. 1:20-22).” (p.117)
This brings up the issue of laying on of hands. Is it possible that the practice in many Reformed and Presbyterian
churches to lay hands only on ministers has contributed to
giving more honour to them than to their fellow ruling elders? Van Dam does not ask this question per se, but he
does hint at it when he writes, “since the office of minister
(or teaching elder) and that of ruling elders are both elder
offices, there is a certain inconsistency in using the laying
on of hands with the teaching elder and not the ruling elder. It would be good if a more consistent use of this ritual
could be achieved” (p.135).
No Women Elders
The author also deals with the controversial issue of women
elders. As one might expect from this conservative scholar,
he strongly opposes this notion born of “our present egalitarian culture” (p. 207). His arguments against female elders are based on careful exegesis of the relevant passages,
1 Timothy 2:11-14; 1 Corinthians 11:3-16 and 14:33b-35.
His main point in all these passages is that the prohibition
for women to teach is based on the different roles God has
assigned to men and women at their creation. This creation order is universally and permanently binding. While
he firmly rejects the idea of female elders (and presumably
female deacons as well), he does emphasize that the Holy
Spirit has given women many gifts for the edification of the
church. He adds that these gifts can be used without women being ordained to the office of elder. “In God’s sovereign
wisdom he has given both male and female specific roles
in his church. These roles complement each other; they are
not competitive” (p.218).
Summing up, with this new book Van Dam has made a valuable contribution to our understanding of the biblical office
of elder. Drawing especially on Scripture, both Old and New
Testaments, as well as many authors from both English
and Dutch sources, he offers much that can help especially
newly appointed but also experienced elders become wise,
knowledgeable and yet tender-hearted under-shepherds of
the flock of Christ.
Each chapter ends with a helpful summary and at the
back of the book there are questions for study and references to additional resources. Thus the book also lends
itself very well to teaching courses on eldership.
the
and
of
AUGUST 2628, 2010
PRINCE CONFERENCE CENTER
Joel Beeke  Jerry Bilkes  Iain Campbell
David Carmichael  James Grier
Albert Martin  David Murray  Ray Pennings
Richard Phillips  William VanDoodewaard
PURITAN REFORMED THEOLOGICAL SEMINARY
2965 Leonard St. NE  Grand Rapids, MI 49525
616.977.0599  www.puritanseminary.org
[email protected]
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PROFITING FROM THE PARABLES
Study 5: The Unfruitful Fig Tree
BIBLE STUDY
BY DR. G.M. BILKES
On
READ: Luke 13:1-9
>>
a day in the early spring some years ago, I saw a in New York, the attention of the whole world was gripped.
dogwood splendidly in bloom. I commented on All people spoke for days and weeks about the number of
its beauty to the owner of the tree, who stood nearby. “This people who died, the rescue efforts and rescuers, the perpeis the first year it has bloomed like this,” he said. “In fact, in trators of the crime, the stories of survival, the underlying
previous years, it was doing miserably. I thought I should causes, how to prevent such a thing again, etc. Man brings
just take it down and replace it with another. ” His explana- all his available wisdom to bear on the situation, and feels
tion begged a question, which he proceeded to answer. “I was the need to say something.
complaining about the tree to a farmer, who
said: ‘Try giving it a few kicks.’” He paused:
Back in our passage, the people clearly wanted
There is an interesting
“I don’t know the scientific explanation, but
some reassurance from Jesus that they were
spiritual lesson here. Often
last fall I kicked it firmly a few times, and
different and better than the victims of the
blows to the trunk of our
look at the results.”
life help us grow spiritually. calamities around them. That way they could
put up a barrier between themselves and the
Hardship can be helpful.
There is an interesting spiritual lesson here.
real message of the calamity. Jesus’ response
Often blows to the trunk of our life help us
shows this: “Suppose ye that these Galileans
grow spiritually. Hardship can be helpful. Yet, the Lord does were sinners above all the Galileans, because they suffered
more than that in His people’s lives. In our parable, usually such things?” (v. 2) These people wanted to rank themselves
known as the unfruitful fig tree, Christ tells us that He both on a higher plane than these victims. If they couldn’t do that,
digs around us and fertilizes us (v. 8) in order that we would they would have to face the fact that such judgment could
bring forth fruit.
just as easily have come upon them, and would, if things
didn’t change. Would Jesus help reassure them? Would He,
Context
in the words of one of the prophets, heal the wound of the
This parable has an interesting context. Verse 1 mentions daughter of my people slightly (Jer. 8:11)?
a horrifying atrocity ordered by Pilate. Now bloodshed was
not uncommon in the many conflicts between the Romans Theme
and Jews during this time. However, this time, human blood At first glance, the parable might seem to have little or nothhad become mingled with the blood of animals that were being to do with calamity. Nevertheless, the context shows that
ing sacrificed daily at the massive temple complex in Jerusa- it must. And when you read it carefully, you see that it does.
lem (13:1). This would have been appalling even to pagans;
much more so to the Jews. This would have desecrated their Here is how the parable unfolds. Christ pictured a fig tree
temple in a horrible way. And if the temple was not the boast in the midst of a vineyard. For three years, the owner came
of their nation and religion, what was?
looking for and expecting fruit, but did not find any. So he
instructed the keeper of the vineyard to cut it down. “Why
Similarly, when terrorists brought down the twin-towers cumbereth it the ground?” (13:7) In contemporary terms, we
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would say: “It is wasting space and soil, water, and care that
could be used much more profitably elsewhere.” Then Jesus
records the plea of the labourer to the owner: “Lord, let it
alone this year also, till I shall dig about it, and dung it: And
if it bear fruit, well: and if not, then after that thou shalt cut
it down” (vv.8-9).
dresser of our passage. On the cross, He interceded for
transgressors, that they would be given a space of time
for repentance (Luke 23:34). We are living on borrowed
time.
4. Calamities are God’s way of labouring with us to
produce fruit. Instead of congratulating ourselves
that we escape calamities that have fallen on others, we
should see calamities as God’s way of labouring with us.
It is God’s forbearance with us that
we might yet yield fruit.
Jesus announced the theme of the parable already in verse
3: “Except ye repent, ye shall all likewise perish” (13:3). The
parable only serves to drive home this
point (Luke 13:6-9). Its basic message
is this: “God is still giving you time to
see if you will bear fruit; if not, you 1. We may or may not think of others as worse
Go than
to now,
ye that
say, Today
sinners
ourselves;
however,
we all have
too will soon be cut down.”
QUESTIONS:
Lessons
1. Calamities are reminders that
God can take anyone away at
any time. God has placed us
here and God can and will take
us away. We have not been made
simply to breathe God’s air, eat
God’s food, and drink God’s
water. We have been placed on
earth for the purpose of bringing
forth fruit to God. The question
is: Have we yielded the fruit that
we were intended to yield?
2.
3.
4.
5.
ways of distancing ourselves from the message God sends us through calamities. What
are some ways in which we do that?
What is a calamity that you and your nation
have recently faced or are facing now? How
does the parable shed light on your circumstances?
Think about what it means to “cumber the
ground.” How do we do this? What insight
does this give into the life that God rightly
demands from us?
Read Hosea 14:4-7. In what way could you
see this passage as a positive ending to our
parable and what would it look like?
How does God “dig” and “dung” the lives of
His people? Give examples from Scriptures of
how God did that in certain people’s experience.
Do you think of repentance as fruit? Do you
agree with Luther, who says, that “the whole
of the Christian life is repentance”?
5. Calamities have a way of unsettling us, and through grace
enriching us. If you think of these
actions “dig” and “dung” (v. 8), they
have parallels in spiritual life. When
a farmer digs around a tree, he is
aerating the soil and loosening the
encrusted earth. It is unsettling to
the tree. Yet, ultimately, it can enrich
it, especially if it helps the fertilizer
to drop down into the roots of the
tree. So too, calamities can shake us
up and unsettle us; however, if God’s
grace thus reaches the roots of our
lives, it will produce fruit.
2. National calamities are also 6.
messages to nations. Though
the parable can be applied to individuals, in the first instance
Jesus was very likely referring to
the nation of Israel. The parable speaks of a fig tree in a
vineyard. Israel was a unique plant among other plants;
thus they were to bring forth a unique fruit. All nations
rise and fall and God gives every nation an appointed
time and purpose. God bears with nations, but He also
judges them.
6. Calamities should produce the
fruit of repentance (13:3, 5). A
lot of times, we don’t think of repentance as “fruit.” Yet, already John the
Baptist called for the “fruits worthy
of repentance” (Luke 3:8). The Reformers often spoke of the whole Christian life under
the heading of “repentance.” Psalm 51:17 says: “The sacrifices of God are a broken spirit: a broken and a contrite
heart, O God, thou wilt not despise.” If calamities would
bring us to offer true heart-sacrifices unto our great
Owner, He would have His fruit.
3. Calamities are reminders of the fact that we owe
our continued existence only to the plea of Jesus
Christ. The calamity is only a calamity; not the final
judgment, which we deserve. Ultimately, He is the Vine-
Dr. G.M. Bilkes is an ordained minster in the Free Reformed
Churches and a Professor of New Testament and Biblical Theology at Puritan Theological Reformed Seminary in Grand Rapids,
Michigan.
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GLEANINGS FROM THE CHURCHES
Puritan Reformed Theological Seminary (PRTS) in B.C.
No, the seminary is not moving from Grand Rapids to British Columbia,
but it will soon be possible to take various courses while living in B.C.
The following note was in the bulletins of the western churches.
Puritan Reformed Theological Seminary(PRTS) is examining the
possibility of offering a regional course in Chilliwack. Anyone
interested in taking the course can do so for credit or simply
audit the course for personal growth and development. When
auditing the course, participants will listen to the lectures online and participate in the local bi-weekly discussion sessions,
but only complete assignments as personally interested. There
is no pressure for completing or handing in assignments. The
length of one of the courses will be approximately 14 - 16
weeks. Cost for auditing a PRTS course is $40 (US). An additional fee may also be required to rent a meeting room every second week for discussion purposes. The cost for earning
credits is $190 (US) per credit.
This may be something for churches in other provinces to pursue as
well. May God bless whatever increase in knowledge we may receive
through whatever means. May the fruit be increase in faith, in hope and
in love, to God’s praise and glory and the building up of His church in
the days in which we live!
Memories of “The Doctor”
The following was submitted by Rev. Hans Overduin, minister of the
Free Reformed church of Calgary, Alberta.
While every church in the FRCNA is quite similar in basic matters, there is also a delightful diversity among our membership. The Calgary FRC may speak of something that is surely
unique in this regard. What is that? Well, they have a couple
– Norman and Alida – who as confessing members of Calgary FRC, can now tell of having sat under the preaching
of Dr. Martyn Lloyd-Jones in years past. Alida (from age
12) went with her parental family to Sunday services at
Westminster Chapel from about 1957 to 1963. ‘It was a
ANNUAL LADIES’ CONFERENCE
Date: Tuesday, June 15, 2010 D.V.
Hostesses: Ladies - St. Thomas Free Reformed Church
Meeting Place: Gospel Fellowship Chapel
109 Chestnut St., St. Thomas
Coffee at 9:30 a.m. - Meeting begins at 10:00 a.m.
Theme: Women and Relationships
Speakers: Rev. H. Bergsma, Minister of the London
Free Reformed Church
Mrs. Arlene Jonkman, missionary in Ecuador with husband
Fred, member of the Free Reformed Church of Brantford.
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By Rev. J. Overduin
>>
round trip of about 55 miles [from where they lived]. My father
would pack us all (eight children, my mother and aunt) into the
Bedford van and take us there morning and evening. (There
was no seat belt law back then and no speed limit outside the
towns.)....Westminster Chapel was a large church with two tiers
of balconies so we always seemed to find a seat but we had to
be there fairly early in order to all sit together.’ Norman used
to attend the Friday night meetings ‘when “The Doctor,” as he
was affectionately called by everyone, was going through the
book of Romans.’ Alida particularly remember his sermons ‘on
the Christian’s armour when he was going through Ephesians.’
Norman recalls ‘that one sentence out of one verse might take
two or more teaching sermons to exhaust.... He made things
clear and simple as well as interesting, interpreting scripture by
scripture.’ Norman and Alida look back on those services under
Dr. Lloyd-Jones with great appreciation still today. They fondly
remember too what he said always with the benediction at the
end of each service. He would say, ‘The grace of the Lord Jesus
Christ, the love of God, and the fellowship of the Holy Spirit
be with you all through this our short and uncertain earthly
life and pilgrimage, until we meet again. Amen.’ Looking back,
what impressed our dear Calgary couple about him was not
only his uncompromising stand in proclaiming the Bible as the
Word of God, but also his humility. When reflecting with them
on those years under his ministry it did come out they wouldn’t
mind it at all if the preachers in the FRCNA might also preach
‘in a lilting Welsh accent,’ though thankfully, they realize that
may be asking too much. If you ever come to Calgary FRC, Pastor Hans Overduin will be more than happy to introduce you
to the couple who sat under the distinguished Spirit-anointed,
God-blessed preaching of Dr. Martyn Lloyd-Jones. All this, of
course, remembering 1 Corinthians 3:5-9
There may be others in our federation, who like this couple,
have sat under the ministry of Dr. Lloyd-Jones. I have three
books from Dr. Lloyd-Jones on Ephesians – they were graciously given to me by Mr. Vincent Faasse during my student years in Grand Rapids – and each of the three books
is personally autographed by Dr. Lloyd-Jones. So that’s
one more of our members to have known Dr. LloydJones. One final note, the two-volume biography by
Iain Murray of Dr. Lloyd-Jones is well worth reading,
very interesting and spiritually nourishing. It would
make for some good summer reading. Or else the
shorter volume by Murray entitled, Messenger of
Grace. Both of these can be purchased either
through RHB (in the USA) or through RBS (in
Canada).
Rev. Joel Overduin is the pastor
of the Free Reformed Church of
Mitchell, Ontario.
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This curriculum is primarily intended for outreach, such as Vacation Bible
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Email: [email protected];
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email: usoffi[email protected]
Website: www.wordanddeed.org
M AY 2010
I THE MESSENGER
13
LEARNING FROM CHURCH HISTORY
THE LOST HISTORY OF
EARLY CHRISTIANITY
By Rev. G.R. Procee
For many years Rev. Procee has written articles under the rubric, Experiential
Matters. He is now beginning another series, surveying the history of the Christian church, which is also experiential, in that it is the experience of God’s church
throughout history. These experiences were many and varied, and we may learn
from them, as this first article indicates. Editor.
Current books on
church history, explaining the expansion of
Christianity, often give
the impression that the
church expanded into
Europe and only after
many centuries to other
continents of the world.
Current books on church history, explaining the expansion
of Christianity, often give the impression that the church expanded into Europe and only after many centuries to other
continents of the world. Something remarkable is forgotten in
such overviews, namely that the church initially expanded significantly towards the East. The church in the West has largely
forgotten the Eastern church. Soon after the establishing of
the Jerusalem church, mission work extended towards the
East. Recently, Philip Jenkins wrote an interesting book, The
Lost History of Christianity (New York: Harper Collins 2008),
which offers fascinating details.
Church Expansion in the East
Jenkins explains that due to early missionary endeavours churches were
planted in the East and prospered there for a thousand years. Christianity
became firmly rooted in countries such as Iraq, Persia, Syria and Egypt and
expanded into India, China, Tibet and Mongolia. Cities such as Basra, Mosul,
Tikrit, the hometown of Saddam, Nisibis, Jundishapur and Peshawar used
to have large Christian populations. Many of these people spoke Syriac. They
called themselves Nasraye (Nazarenes). Jesus was known among them as Yeshua. Monks and priests bore the title of rabban (rabbi). Linguistic research
was on a very high level, text criticism was practiced and clergy were trained
in ancient languages. These churches were to have a profound and lasting
influence upon the churches in the West. Mariology was first implemented
in Syria, and later incorporated in Rome. Church music originated in Syria
and was transported to the Western church. Gregorian chants have Syrian
roots.
In these churches of the ancient Middle East, academic learning was on a
high level. Intellectual achievements, which are now being credited to Islam
and Arab Muslim scholarship, were actually Christian. Christians preserved
the learning of the ancient world. That which is now called Arab scholarship
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born near Beijing, and Bar Sauma, an Onggud Turk, travelled from China to Palestine. They visited the centres of
the faith in the East and came to Syria and stayed there. In
1281, Markos was elected patriarch, bearing the name Yaballaha III. Bar Sauma began a diplomatic career, travelled
in Catholic Europe and even visited England. His visit was
a sensation when people understood that he was a Christian bishop from the Far East who was quite orthodox
Conditions in Europe
Around the year 800 the societal and church scene in Eu- in the faith. The King of England even took communion
rope looked very glum. Charlemagne’s empire was crum- from his hands. People were amazed that Mongols and
bling, pagan Norseman were rampaging in the northern Chinese knew the Christian faith. The people received an
part of the empire, advancing even into the Mediterra- amazingly good impression of the church in the East. But
nean. The Saracens were unleashing their havoc in the what no one knew was that the church of the East was on
south. Ruin and massacre devastated the British and Irish the verge of annihilation.
monasteries. Spain was Muslim. Southern
Italy and southern France seemed to folThe Advance and Conquest of Islam
Islam bore a much
low. In 846 the Saracens plundered Rome.
In 1200, an amazing network of vibrant
closer resemblance
Pagan Magyars from Asia were on a misChristian churches and monasteries existed
to Christianity than
sion of destruction in the eastern part of
throughout the Near East, stretching deep
it does now, which
Europe. Northern Europe was still pagan.
into Asia. But in 1480 an anonymous Greek
made conversion much
It seemed that Christianity in Europe had
churchman lamented: What a frightful deeasier.
Mosques
looked
failed and was doomed to vanish.
cline! Read all and you shall greatly lament.…
like early Christian
Fifty-one metropolitanites, eighteen archbishchurches.
The Situation in the Middle East
oprics and 478 bishoprics are desolate…. And
not only were those metropolitanites, archThe situation in the Middle East looked far
more prosperous. For example, in 780 A.D. the English bishoprics, the monasteries and churches desolate; but also the
church had two metropolitans: York and Canterbury. The provinces of the three patriarchs of Alexandria, Antioch and
counterpart in the East had 19 flourishing metropolitans Jerusalem. Neither will you find a single metropolitan there,
with 85 bishops. Their authority reached into Turkmeni- nor other Christian, laymen or clergy. But on the thrones of
stan, Uzbekistan, and Afghanistan and even into Mongo- those patriarchates you will find barely a few priests, monks
lia. Arabia had four bishoprics. Bishops were residing in and laymen. Because the churches of their provinces have been
Yemen, India, and Mesopotamia. After all, it was in Meso- obliterated completely and Christ’s people, that is the Chrispotamia where Paradise had existed and it was the coun- tians, have been utterly destroyed.
try of Abraham, and therefore was naturally considered to
What had happened? The Muslim conquest, started in the
be the centre of the Christian faith.
7th century, had initially exercised restraint against nonThe church had expanded all the way to Beijing. Georgia, Muslims. Islam bore a much closer resemblance to ChrisArmenia, Edessa, and Nubia. Ethiopia, and Egypt were tianity than it does now, which made conversion much
early Christian nations. In the fifth century there were easier. Mosques looked like early Christian churches.
five great patriarchates, and only one in the West in Rome, The prostration of Muslims was similar to the posture of
while there were four in the East: Alexandria, Jerusalem, prayer practiced by the early Eastern Christians. Fasting
Constantinople, and Antioch. Rome was considered to be in Lent resembled the fasting in Ramadan. The Koran had
merely an outpost in the Christian realm. Theologians parallels with Eastern Christian writings and devotional
from the East were sent to bolster Christian learning in hymns.
England.
Without any blows or torture people turned to Islam. In
In the year 1275, two Nestorian monks, Markos, a Uygur the 6th century North Africa numbered 500 bishops. In
was really Syrian, Persian, and Coptic (Egyptian) scholarship. The numbering system we now have in the Western
world is called Arabian, but originated from India. The
Christian university of Jundishapur has been called the
world’s oldest university, and was the basis for Islamic
learning.
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I THE MESSENGER
15
LEARNING FROM CHURCH HISTORY
the 8th century none were left. African Christians were
killed or fled. In Egypt, however, Christianity survived until today (10% of the population).
CONTINUED...
munities shriveled as ethnic and religious cleansing took
place. In 1050 A.D., Asia Minor numbered 373 bishoprics,
while the inhabitants were virtually all Christian. In 1450
A.D., Christians were only 10% of the population and only
three bishops remained. During the 14th and 15th century, the Uzbek leader Amir Timur and his grandson Ulug
Bek, virtually killed all the Christians in central Asia. The
church had died.
Muslim self-identity grew and their persecution of Christians started. Around 700 the poll tax was imposed upon
non-Muslims in Syria. Life became harsher. The Turks,
originating from central Asia in present-day Irkutsk,
ventured into western Asia. In 1071 they defeated the
Byzantines and flooded into Asia Minor. An eye witness What We Can Learn
(Michael the Syrian) describes the scene. The Turks began What can we learn from all this? How is it possible that a
to massacre without pity and to torture men that they might once vibrant church could be so devastatingly rooted out?
show them hidden things and many died in torment. The Turks There are various factors to take into consideration.
burned cities and even the whole country…. Everywhere Christians had been delivered to the sword or into
God’s Sovereignty. God is sovereign in plantbondage interrupting thus the cultivation of Muslim self-identity grew ing His church and in expanding or removand their persecution
the fields, so that bread was lacking. The farming His church. The Lord can send revivof Christians started.
ers and workers had been massacred or led off
als and can also withhold revivals. In Asia
into slavery and famine extended its rigor to all
there was a vibrant church for 800 years
Around 700 the poll
places. Many provinces were depopulated.
while during that time significant parts of
tax was imposed upon
non-Muslims in Syria. Life Europe had no church presence. We must
In the 1140s the Turks took Edessa, a Chrisconsider God’s sovereignty in planting His
became harsher.
tian city in Turkey, killing or enslaving its
church and sending His servants where
entire population. Edessa remained a desert. Around and when it pleases Him.
1150, Michael the Syrian describes that clergymen would
see this violence against them as a punishment of the Spiritual Decay. This can also be a reason why a church deLord. Some aged priests recited the words of the prophet, clines and is eventually removed or dies. In Revelation 2
“I will endure the Lord’s wrath, because I have sinned against we read of a congregation in decline and the threats of
Him and angered Him.” And they did not take flight nor did the King of the church that unless the church repents He
they cease praying until the sword rendered them mute.
will remove the candlestick from it. This means that the
church will be removed; it will decline. Spiritual decay can
take place in many ways. There can be pride, especially
The End of Christianity in Central Asia
Then a change seemed to take place. The 13th century in- spiritual pride, which is an abomination in God’s sight.
vading Mongols from central Asia conducted their brutal There can be a lack of love or a process of accommodatand bloody attacks. Initially, they were anti-Muslim and ing to false religion. Many in Asia accommodated to Islam
cultivated ties with the Christians. They changed Muslim because in its outward forms it initially looked so much
places into Christian centres. This was around the time of like Christianity.
the visit of Bar Sauma to the West. At that time the future
Failure to Spread the Gospel. Failing to spread the Gospel is
seemed positive, with Islam in retreat.
probably the reason why the church in North Africa died
But Mongol rulers drifted towards Islam. In 1295, Khan out so soon. The church and its theologians (among whom
Mahmud Ghazan, a Muslim, turned against the Christians. were Augustine and Tertullian) were not mission minded.
Around the 1350s mobs demanded that Christians and They did not reach out to the original Berber population
Jews recite the Muslim professions of faith upon threat and their religion was contained within their own class of
of being burned alive. Due to cruel persecutions, many society, while the Coptic church of Egypt did gain a footdefected to Islam. Church hierarchies were destroyed, hold among the common people. As a result of the Muspriests and monks killed, enslaved or expelled. Monaster- lim onslaught, the church in North Africa died out in just
ies were destroyed and churches fell silent. Christian com- a few generations while the Coptic church exists to the
I Ma
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present day. We also must take into
consideration that Revelation 11 tells
us that the powers of antichrist will
be allowed to overcome the church
(Rev. 11:9) so that the public face of
the church disappears.
There was a time when people in the
East would not have been able to imagine a post-Christian Syria or a nonChristian Mesopotamia. A century
ago, Western Europeans would have
thought the same of their nations.
But now we see a rapidly shrinking
Christianity in the West and a growing Muslim religion. In the midst of
these developments, the church must
recognize its high calling. First of all,
that calling is to be filled with the
Holy Spirit. Every generation needs
to experience a form of revival to discover for itself the riches of the Word
of God and the blessedness of His service. God’s love must fill our hearts.
Only then will there be a living faith.
We are also to be watchful to preserve
the doctrines of God’s Word. When
doctrine fails, faith becomes vague
and meaningless. Neither may we accommodate to the spirit and practice
of our current pagan and immoral
world, lest God’s Spirit is grieved and
He removes Himself and we are left
to our own foolishness.
Finally, the need of the church is to
guard the lively faithful, experiential,
uncovering, spiritual preaching, for
through the foolishness of preaching it pleases God to save sinners. We
need to multiply the prayer of old:
“Turn us again, O Lord God of hosts,
cause thy face to shine; and we shall be
saved” (Ps. 80:19).
Rev. Gerald R. Procee is the pastor of
the Free Reformed Church of Hamilton,
Ontario.
T E A C H E R S
N E E D E D
PRIMARY SCHOOL HEADMASTER /TEACHER
The Reformed Christian School Association is a recently formed association set up to provide Christian
education to our covenant children in Silverstream (New Zealand). Our aim is to develop a biblically
consistent world and life view in our students based on the Reformed faith. We believe this Reformed
faith to be the most accurate expression of biblical Christianity.
Currently we offer education for our covenant children from year 1-8, and hope next year to expand
to year 9. We are looking for applicants who have experience in teaching year 9 (this will
also involve curriculum development).
Applicants must be committed to the Reformed faith and to Christian education. This is an exciting
opportunity to be part of a small school in a vibrant supportive environment. We look forward to your
application. If you have any questions or would like more information please do not hesitate to contact us.
Please forward your resume with 3 references to:
Roger Posthuma
Ph +64 4 5297100
PROVIDENCE CHRISTIAN SCHOOL
invites applications for the position of
Senior High Math/Science Teacherfor the 2010/2011 school year
Providence Christian School is situated in a beautiful, southern Alberta rural community, minutes from
Lethbridge. PCS has grades K-12 with about 120 students attending and 12 staff members. We offer:
• a four-day school week
• competitive salaries/benefits
• a growing, committed school community
• a dedicated team of teaching staff
We encourage qualified teachers who submit to God’s Holy Word and the Reformed confessions, and are
committed to educating children and youth in the Reformed Christian perspective to apply.
Please send your resume, references, statement of faith and philosophy of Christian education to:
Mr. J. Kikkert, Principal
Providence Christian School
Box 240, Monarch, AB T0L 1M0
or for more information call
403-381-4418 or e-mail: [email protected]
FREE REFORMED ASSOCIATION
Supporting families and individuals with special needs
Charitable Donation Number: 83890 9521 RR0001www.peacehaven.ca
OFFERS FULL-TIME RESIDENTIAL AND/OR RESPITE CARE
There is an opening for one full-time resident and/or respite care for short
periods of time. Please direct inquiries to Margaret Heemskerk, Director of Services. Email: [email protected] or leave a message
at Peace Haven (Tel. 519.757.1554).
Ma
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I THE MESSENGER
17
>>
FOR REFLECTION
AN ELDER’S
WIFE’S
PERSPECTIVE
It
is not a practice to publish anonymous articles in The Messenger; but this is an exception to the rule because it might
have been written by any elder’s wife (or office bearer’s wife) in
our churches. We ought to be so grateful for the faithful ‘band of
women’ in our churches who stand by and support their husband,
whatever his calling. We are particularly thankful for the wives
of men in our churches who serve as office bearers. Without their
faithful support and gracious self-denial our churches could not
function biblically, as they do. May the Lord continue to give us
faithful, spiritually minded men to serve in the church and wives
who truly fulfill their helper roles as they support their husbands
in their God-appointed callings. Editor.
Your husband is an elder, you say? Well, join the band of
women labelled ‘elders’ wives.’ Whereas the Bible has specifications for men to be chosen as elders in the church, Scripture contains no special instructions for women to qualify
as elders’ wives. The Bible does give a wonderful guideline;
the guideline rooted in the creation order, which teaches that
God created Eve to be a helper for her husband, Adam. So,
how can you, an elder’s wife, be a helper to your husband?
Let me suggest a few areas to consider.
By Being Prayerful
Truly, this is the basic requirement for an elder’s wife. Elders
are placed in a position to be spiritual leaders in the church.
They make visits to the church families, to the sick, to the
elderly, to the lonely, to the discontented and to the wayward
members. Elders are expected to counsel those in distress and
those who have disagreements. They need much wisdom for
these tasks. Pray much for your ‘elder’ husband for wisdom
and compassion and a caring spirit for all concerned. Your
‘elder’ husband is not as trained for these tasks as a minister
is, so he needs a double dose of prayer. “Pray without ceasing” (1 Thess. 5:17) should be your daily motto.
By Being Unselfish
Does this heading surprise you? Cultivating an unselfish at-
I Ma
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titude is an area where many of us need God’s grace. Your
‘elder’ husband will leave you alone many nights (even days)
on account of church-related work. There are the monthly
consistory meetings, the regular family visits and hospital or
nursing home visits to make. There are synodical and committee meetings to attend. There are other church meetings
that crop up throughout the year. There are the Bible studies or the Saturday morning men’s breakfast meetings. All
worthy causes – but it leaves you alone at home with the
children. It can get you down when you’re home to care for
the little ones by yourself. Or, when the children are grown
and out of the home, you may tend to feel sorry for yourself
because you’re home alone again. Pray for God’s grace to be
caring and unselfish when your ‘elder’ husband needs to go
out in service for the King of the church.
By Being Non-Demanding
Here’s another stumper. Why would an elder’s wife need this
character quality to be supportive to her husband? Well, next
to the ‘loneliness’ factor, the elder’s wife must deal with a
husband who is home for the evening (hurrah!), but who is
out-of-bounds to her. He may need to make phone calls or he
may need time to prepare the bulletin message. Perhaps he
has to write the minutes of the consistory meeting, or write
a letter to a parishioner or committee or organization. Perhaps he is reading through a selection of sermons to pick a
suitable one for the coming Sunday church service.
>>
respect his call to confidentiality. That’s tough. Wouldn’t
you as a wife wonder what’s going on when your husband is
suddenly called away while together you’re having coffee at
a friend’s place? Wouldn’t you get upset when he cancels a
family outing because he has to make a church-related visit?
Wouldn’t you wonder when your husband cancels a Saturday
morning breakfast date with you because he has to make an
unplanned visit? Oh, resentment may creep into your heart
as you think, “How selfish people are in taking my husband
away again!” Your natural curiosity wants to know what’s going on! Yet, you must trust your husband to do the Lord’s
will.
You must support him to be faithful and trustworthy. Pray
for God’s grace to help you to honour your ‘elder’ husband’s
commitment to confidentiality at all times in all situations.
By Being Hospitable
One of the requirements of an elder is to be hospitable (1
Tim. 3:2). You, as his wife, must be of a similar mind. Are you
timid? Are you fussy about a clean house? Are you worried
about making meals? As an elder’s wife, you may be put in
situations where you have to open your home for meals and
lodging to ‘strangers.’ Don’t worry if your house isn’t spicand-span. Most visitors feel more relaxed in a home that’s
not super-duper clean. And as to making meals, just keep
them simple. Most visitors are thankful for your hospitality and do not expect a fancy meal. If this is an area where
Your eyes may pop open in surprise when you see a 300-400 you have difficulty serving, pray for God’s grace to help you.
page document he has to read to prepare for synod meetings. Pray that you may be an instrument in His hands to serve
Your husband is home, yes, but he is unavailable to give at- others. You’ll be surprised how you yourself will be blessed.
tention to you and the children because church matters need Who knows - you might be “entertaining angels unawares.”
to be dealt with. As an elder’s wife, you may witness how he (Heb. 13:2).
struggles to compose a letter, or write just the right words
for a bulletin message. Untrained as he is, these tasks aren’t In Summary
necessarily his forté. To accomplish these assignments, your So … you’re an elder’s wife? Join the band of faithful women
husband needs undisturbed time – and you must give him in serving the Lord of the church by supporting your ‘elder’
privacy to perform these duties. Here, too, an ‘elder’s wife’ husband. It doesn’t come naturally. You need God’s Spirit
needs to pray for God’s grace to forego her own desires and and His grace to help you in this situation. Support your
leave her ‘elder’ husband undisturbed to do his work.
‘elder’ husband with your prayers, your unselfish devotion,
your understanding spirit, your trusting attitude and your
By Practicing Confidentiality
hospitable qualities. You will be a blessing to him as well as
This is another toughie. An elder is faced with many issues to your congregation, and you yourself will experience God’s
that require total confidentiality. He may not share these blessing as you “grow in the grace and knowledge of our Lord
matters with his wife. That’s hard on both the husband and and Saviour Jesus Christ” (1 Pet. 3:18a).
the wife. The wife must trust her husband and refrain from
probing and prying to get information from him. She must Submitted by an experienced FRC elder’s wife.
Ma
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I THE MESSENGER
19
HERSTELD
HERVORMDE
KERK
(English: Restored Reformed Church)
INTERCHURCH RELATIONS
By Connor J. Keuning
>>
Who Are They?
Some Basic Facts
1
The Hersteld Hervormde Kerk (HHK) is a denomination lo- The HHK currently has about 55,000 to 60,000 members,
cated in The Netherlands. It came into existence on May 1, some 125 congregations, and 60 ministers (excluding re2004, when the Nederlandse Hervormde Kerk (NHK) 2 merged tired ministers). The church is now quite well organized.
with the Gereformeerde Kerken3 and the Evangelisch Lutherse Early on, it developed a ministerial training program. Our
Kerk4, and became the Protestantse Kerk in Nederland (PKN)5. sister churches, the Christelijke Gereformeerde Kerken (CGK),
The HHK congregations and ministers could not in good had hoped that they would send their students to their
conscience go along with the merger, since its
seminary, the Theological University of ApelViewing
the
PKN
as
no
confessional basis – the Three Forms of Unidoorn. However, the HHK brothers found a
ty – was expanded to include the Lutheran
longer a truly Reformed
very welcome home at the Free University of
confessions. On several important points the
Amsterdam, where they were allowed considchurch, it was felt that
Lutheran confessions are at odds with the
erable participation in the teaching program.
the old national church
classic Reformed confessions.6 The PKN also had to be continued. The Essentially, they operate a seminary of their
added two modern confessional writings: the HHK therefore strenuously own inside this university, called the Hersteld
Barmer Thesen and the Konkordie of Leuenberg,
Hervormd Seminarium. The church puts out
refuses to be seen as a
which reportedly undermine the authority of
a bi-weekly magazine called Kerkblad and has
secession church.
the Holy Scripture. A third insurmountable
a website at www.hersteldhervormdekerk.nl.
problem was that the newly adopted church order sanctions The HHK has allegedly suffered a measure of mistreatment
the blessing of homosexual relations. The HHK claims that by the PKN, which has been very reluctant to pass on their
this turns the PKN into a pluralistic church, where a variety church buildings, meeting halls and parsonages. It is also
of beliefs are officially tolerated. Viewing the PKN as no lon- quite reticent to let go of their members, including those
ger a truly Reformed church, it was felt that the old national who are kept on membership rolls, but seldom if ever attend
church had to be continued. The HHK therefore strenuously church services.
refuses to be seen as a secession church.
Spiritual Bonds
The PKN, as expected, views itself as the legitimate continu- Over the years there has always been a sense of spiritual
ation of the NHK. A number of orthodox ministers went unity between many in our sister churches and the Gerealong with the merger. Their rationale is that, practically formeerde Bond. They agreed on most points, except when
speaking, the NHK long ago had ceased to be a faithful Re- it came to ecclesiology (the doctrine of the church). Essenformed church: various false doctrines and practices were tially, the Gereformeerde Bond men had a vision of a people’s
the order of the day; only a remnant was truly reformed: so church, where in practice, little discipline is exercised, but
why leave this church?
where straying members could still be addressed when they
came to have their children baptized, their marriages solemThe HHK “houses” mostly members of the Gereformeerde nized and their loved ones buried. In the NHK it was not
Bond 7, but not exclusively. As a whole, the HHK can be uncommon to have only one-third of the membership reguviewed as an orthodox Reformed church, free from liberal larly attend church. The Secession churches aimed to comply
theology.
more closely to articles 27-29 of the Belgic Confession, which
I M a y 2 0 10
>>
saw the church as a gathering of true believers, but which • The (1951) Church Order needs to be revised, but this
also comprise (perhaps many) hypocrites. This unity of spirit
seems a daunting task, and is only now being studied for
on the cardinal doctrines of grace finds its expression in venrevision. The HHK wants to combine the good elements
ues such as joint ministerial retreats, combined office bearof the Hervormde Kerkorde with parts of the Church Orers’ conferences, and cooperation by denominational youth
der of Dordt.
organizations.
• Dealing with the entirely new dynamics of no longer being in the minority (as “Bonders”).
A further proof of our spiritual affinity is that not a few
members of the Gereformeerde Bond joined our churches, We briefly reported on our churches, including our origin,
when they crossed the Atlantic after World War ll. Perhaps our affinity with the “Bonders,” some statistics, our exploits
as many as 25% of our Free Reformed memin ministerial training, including our increasA further proof of our
bers (or their parents) were at one time meming involvement with Puritan Reformed
spiritual
affinity
is
that
bers of the NHK.
Theological Seminary, and our growing relanot a few members of
tionship with other denominations. We conthe Gereformeerde Bond veyed our interest in developing a Limited
Relationships
At the June 2007 meeting of our Synod it was joined our churches, when Correspondence8 relationship. The meeting
decided to enter into a Limited Contact relathey crossed the Atlantic agreed to exchange our periodicals.
tionship with the HHK. A relationship at this
after World War ll.
level is largely of an introductory and comConclusion
municatory nature. The HHK welcomed our overture. Fol- In conclusion we are glad that there was a sense of brothlowing this decision Rev. G.R. Procee met with leaders of the erly, confessional and spiritual unity, and mutual respect.
HHK in September 2007 and was warmly received.
The men we met with were leaders of the HHK, seasoned
pastors with a love for Scriptural-experiential preaching, but
In November 2009 Rev. G.R Procee and I visited with the evidently void of an affected piety. The HHK is interested in
Commissie Interkerkelijke Contacten (CIC) of the HHK at their pursuing a Limited Correspondence relationship, but would
denominational office in Veenendaal, The Netherlands, to- like some more information for their Synod to support
gether with members of the church’s moderamen (executive forthcoming recommendations.
of Synod). The HHK representatives were the Revs. D. Heemskerk, W. Pieters, L. Ruijgrok, J. Schreuders, K. ten Klooster, The Interchurch Relations Committee is proposing to SynW. van Vlastuin, and elder W. de Kloe. Here are some of the od to offer the Limited Correspondence relationship with
things we learned at that meeting:
the HHK. We hope and pray that our relationship with the
HHK9 will grow and profit both federations, and bring hon• There is a growing missionary work in Malawi with Rev. R. our to God’s great Name.
Oomen. A new enterprise in Suriname is being considered.
Endnotes
• The long and painful process of reaching numerous lo- 1.
Some information is repeated from an article in a previous issue of The Mescal settlements with the PKN regarding buildings, failed
senger.
legal challenges, and ongoing lawsuits by some congrega- 2. Netherlands Reformed Church (the large national church) - not to be confused with the Netherlands Reformed Congregations (NRC) - the original,
tions continues. We heard of one congregation needing
national church of the Reformation. Often referred to as “the planting of
to build a new 5 million euro 900-seat church to avoid
the Lord” by its conservative members who did not join with “our fathers”
exorbitant rents to the local PKN, while another congrewhen they seceded from the national church in 1834.
gation has a lease agreement calling for one euro rent per 3. Reformed Churches. They were formed in 1892 when Dr. Abraham Kuyper
led a second exodus from the national church and merged with the majority
year for fifty years!
of the 1834 Secession churches. They are the sister churches of the Christian
• The encouraging growth of “their” seminary where they
Reformed Churches in North America.
teach 40% of the curriculum. Currently they have about 4. Evangelical Lutheran Church, a small partner in this merger.
60 students. Full or part-time teachers include Dr. W.J. 5. Protestant Church in The Netherlands. There were probably a number of
motives for the merger. One probably was the need to consolidate a large
op’t Hof, Dr. P. de Vries, Dr. W. Van Vlastuin, Rev. P.C.
Continued on page 22
Hoek and Rev. R. van Kooten.
M a y 2 0 10
I THE MESSENGER
21
UPDATE:
N I P I S S I N G P R E A C H I N G S TAT I O N
from Highway 11 into Powassan, turn left onto Main Street, and follow
through town until you see a small white church on the corner. A map
and preaching schedule are available at www.nipissingfrc.com.
For those of you who may not be familiar with the area, Powassan is a
small town just off Highway 11, south of the thriving city of North Bay,
which has a population of about 60,000 and is a hub of the north. Real
estate prices are very reasonable and there is lots of space for families
to expand and to enjoy outdoor recreation throughout the year. This
area would especially appeal to homeschooling families, and to students who are looking for post-secondary institutions. If you are interested in exploring a move and helping us build a Reformed witness in
this area, or for more information about our preaching station, please
contact John Janssen at 705-493-0259.
We are so blessed to have a church here, and we pray that God will
bless our work, guide us in all things, and that above all, His name may
be glorified.
The Nipissing Free Reformed Church (FRC) is in full swing and getting
ready for summer. We’ve had a good year since our inception in June
2009 as a preaching station of Grace FRC in Brantford. We continue
to meet regularly every Sunday, and there is a mid-week Bible Study
and Ladies’ Fellowship. Many of the FRC pastors have been able to
come and preach for us, and in weeks without a pastor we use video
sermons from Brantford. We’ve had a couple of local visitors that
worship with us from time to time. Our congregation consists of four
families, and over the past year we have been blessed with two new
babies, four baptisms and three professions of faith!
Our little preaching station is the only Reformed witness in the area,
so there is a great opportunity to be salt and light. A local Christian
radio station (103.5 FM) has recently started broadcasting the Banner of Truth on Sunday mornings at 8:30 AM, and we pray that the
area will be blessed by this work. We will also be doing outreach at
the Farmer’s Market and some local festivals, and we plan to host a
psalm/hymn sing for the community on May 29.
Last summer we had a large number of vacationers who visited from
various Reformed denominations, and we look forward to our numbers increasing again this summer. It is wonderful to experience this
fellowship and to be encouraged by so many of our brothers and
sisters. This summer we also eagerly await the arrival of Pastor and
Mrs. Pronk, as they have agreed to serve here for the months of July
and August.
We have just received word that we will be able to rent a church
building in the town of Powassan, and we expect to begin holding
services there beginning mid-May. We are very excited about this
new opportunity, especially since the building is coming up for sale
in the near future. We seek your prayers and the Lord’s direction in
this matter.
We encourage everyone to join us for worship. Services are held every Sunday at 395 Main Street, Powassan, at 11 AM and 2:30 PM,
with a fellowship potluck lunch between services. We try to keep our
lunches simple so there is as little work involved as possible, and we
appreciate all contributions. To reach us, take the most southern exit
I M AY 2010
Beth & John Janssen,
Members Nipissing Preaching Station
INTERCHURCH RELATIONS
Con’t
number of congregations with dwindling memberships and attendance.
6. While Martin Luther was crystal clear on the cardinal doctrine of justification, he and his followers erred in their views on regeneration and the Lord’s
Supper.
7. The Reformed Alliance, an influential, and by far the largest conservative
party in the NHK formed in the early 1900s.
8. The definition of Limited Correspondence, as proposed to Synod 2010, includes:
1. opening the Lord’s Table to each other;
2. opening the pulpit to each other’s visiting ministers;
3. the frequent attendance and addressing of each other’s broadest
assembly (visiting delegates attending our Synod may be asked for advice at the discretion of the chairman);
4. sending each other copies of the Acts or Minutes of the broadest
assemblies;
5. offering spiritual support consisting of:
a) calling attention to each other’s spiritual and ecclesiastical
problems with mutual efforts toward scriptural solutions;
b) warning each other of spiritual dangers which arise and which
spread and begin to dominate the church of Christ;
c) correcting each other in love regarding any slackening in connection
with the confession or practice of “the faith once delivered unto the saints” (Jude 3);
6. cooperation in areas of common responsibility, for example: offering
material support and cooperation or consultation with regard to
mission work, theological training and such like; and
7. developing a joint statement particularly on those doctrines on
which there are divergent views in the Reformed church community for the purpose of gauging the extent of doctrinal unity.
9. The CGK are considering creating an ecclesiastical relationship with the HHK
at their Fall 2010 meetings of the General Synod. The HHK is expected to
welcome such overtures.
Connor J. Keuning is the Secretary of the Free Reformed Interchurch Relations Committee and member of the Hamilton FRC.
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verse for each study, ‘Digging Deeper’ and
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weekly Bible studies. Softcover, 348 pages,
Evangelical Press. Our Price $20.25
In Canada
REFORMED BOOK SERVICES
230 Lynden Road, Unit 5A
Brantford, ON N3R 8A3
Tel: 519.304.4709
www.reformedbookservices.ca
Store Hour: Monday 10-5; Thursday 10-9;
Friday 10-5; Saturday10-3.
USA Customers
REFORMATION HERITAGE BOOKS
2965 Leonard St. N.E.,
Grand Rapids, MI 49525
Tel. 616-977-0599 Fax: 626-285-3246
www.heritagebooks.org;
D. Martin Lloyd-Jones: (Vol.2) The
Fight of Faith 1939-1981
By Iain Murray
The ministry of Martyn LloydJones at Westminster Chapel,
which began at the outbreak
of World War II, was suddenly changed at the point
at which this volume begins.
His hard work in the difficult
War and post-War years
became the preparation for his great influence in
London in the nineteen fifties and sixties. These
pages trace his ministry into wider circles - to the
Universities, to Europe, the United States, South
Africa and ultimately, in his books, to the whole
world. While Dr Lloyd-Jones’ ministry was thus altering the course of things in the Christian world,
other powerful changes were also at work.
Ecumenism stirred the declining British churches
and found evangelicalism unprepared and uncertain in its response. Crusade evangelism and
the charismatic movement brought additional
uncertainties. These things inevitably drew LloydJones into controversy and, with a new toleration
appearing with evangelicalism, his voice was no
longer as welcome as it had once been. Many
were unready to believe, as he did, that the
popular adjustments being made by evangelicals
were only substitutes for the true awakening so
profoundly needed. This volume contains much
source material now in print for the first time
and will be a primary text on evangelicalism in
the twentieth century. Iain Murray, the author,
friend and colleague of Lloyd-Jones, is able to
give his understanding of what happened. There
is also much here on Lloyd-Jones’ personal life,
but the foremost impression is of the overruling
of divine providence and of the spiritual grace
shown in him as a Christian. Though in the eyes
of other Christians he was ‘full of faith and of the
Holy Spirit,’ yet in his own eyes he was, ‘nothing
but an old sinner saved by the grace of God.’
Hardcover, 822 pages, Banner of Truth.
Our Price $32.75
William Grimshaw
of Haworth
by Faith Cook
Able writer, Faith Cook,
has drawn on unpublished and little-known
sources to produce this
comprehensive new biography of the man
of whom John Wesley said, ‘A few such as
him would make a nation tremble. He carries
fire wherever he goes’. John MacArthur, of
Grace to You ministries, writes: ‘Grimshaw’s
unflagging energy and vigorous defence of
the faith was matched by a charitable spirit
that was a model of true Christlikeness… A
surprising measure of what he said and wrote
is germane [applicable] to the times in which
we live.” Softcover, 329 pages, Banner of Truth.
Our Price $21.00
Ma
AY
y 22010
0 10
I THE MESSENGER
23
FAMILY ANNOUNCEMENTS
ANNIVERSARY
May 13,1960 - May13,2010
“In the way of righteousness is
life and in the pathway thereof
there is no death.”
Proverbs12:28
With Praise and Thankfulness
to God we announce the
50th Wedding Anniversary
of our Parents and
Grandparents:
NICK & DIANE ZUIDEMA
ANNIVERSARY
“Praise the LORD! Blessed is
the man who fears the LORD,
who delights greatly in His
commandments.” Psalm 112:1
With thanksgiving and praise
to God, we hope to celebrate
the 50th Wedding
Anniversary of our parents
and grandparents,
PETER & FRANCES
TIMMERMANS
(KOOPMAN)
Their thankful children:
(nee Otten)
May 27, 1960 - 2010
Charles & Kathy Zuidema
Kelly, Alisha, Stacy and Jenny
It is our prayer that God will
continue to be your strength
and guide. Congratulations
from your children and
grandchildren,
Bernita & Art Westerveld
David and Charlene, Peter
and Naomi, Tim and Carolyn,
Lydia, Nathan, Joshua, Andrew,
Benjamin and Joel
Ron & Pam Zuidema
Gina, Chris, Katelyn, Cory,
Brandon, Nick and Lisa
Marianne & Hugh Van Pelt
Alex, Kristina, Jonathan,
Michelle
An Open House will held on
Saturday, May 22, from 2-4pm
in the Chatham Free Reformed
Church Fellowship Hall.
Karen & John Vandenburg –
St. Thomas
Veronica, Alexa, J.P.
Home Address:
157 Briarhill Drive, Stratford,
ON N5A 6N6
4 6 T H A N N U A L F ree R eformed C hurch
YOUTH CAMP
Pearce Williams Christian Centre
8009 Iona Rd., RR # 1, Fingal, Ontario
Speaker: Pastor J. Lewis
Theme: Kingdom Parables
Camp Pastors: Koopman and Schoeman
Dates: July 30 - August 2, 2010
Price: $150 per camper
Campers must be 16 before December 31, 2010
Anyone interested to be a counsellor please contact
Kim & Jan Hamstra; [email protected] or 519-756-0329
I M AY 2010
“I will instruct thee and teach
thee in the way which thou
shalt go: I will guide thee with
my eye.” Psalm 32:8
With joy and thanksgiving
to the Lord, we hope to
celebrate the
60th wedding anniversary
of our dear parents, grandparents and great-grandparents
1970
ANNIVERSARY
Cambridge
May 2
2010
“...But as for me and my
house, we will serve the
LORD.” Joshua 24:15b
With joy and thanksgiving
to the Lord, we hope
to celebrate the
40th Wedding Anniversary
of our dear parents
and grandparents,
HANS & ENA PENNINGS
(Nee JANSSEN)
We pray that the Lord will
continue to bless you.
Congratulations from your
children and grandchildren,
Ken and Janna Pennings
Brandon, Michael, Lukas and
Trevor
Jeff and Christine Pennings
Bernita, Gracie, Calvin, Joel,
Justin and Casey
Chris & Liz Timmermans
(Nymeyer) – St. Thomas
Jordan, Janelle, Jessica
Lynne & Brad Pennings –
Shedden
Jared, Julia, Brendan
2010
Dundas
John & Frances Timmermans
(Meinen) – Sebringville
Darren, Joseph, Krista, Stacey
Very Special Foster Parents to:
Vicky, Nimkii and Brady
Home address is:
43 Romheath Road, Chatham,
Ontario N7L-3Z1
ANNIVERSARY
1950 June 14th
Enschede
Sherry and Mike Neven
Matthew, Nicholas, Nathan and
Rachel
Paul and Lori-Ann Pennings
Sarah and Reuben
Tanya Pennings
GERRIT and JOHANNA
WESTERINK
(nee Ten Hove)
We pray that the Lord will give
much joy and happiness on this
your special day.
Congratulations from
your children:
Margaret and Henk Kleyn
Jack and Lena Westerink
Doug and Carolyn Westerink
Joanne and Colin Herd
16 grandchildren
23 great-grandchildren
Home Address:
49 Watson’s Lane,
Dundas, ON L9H 1T4
Rob and Amanda Pennings
Madyson
Home Address:
99 Robinson Road, RR #6,
Cambridge ON N1R 5S7

is not a practice to publish anonymous articles in The Mes

Transcription

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