January 4, 2002 - Pages 1

Transcription

The Canadian Reformed Magazine
Volume 51, No. 1, January 4, 2002
Defending
our freedom
EDITORIAL
By J. De Jong
Defending our freedom
In 1945, just after the second World War, a significant
two-volume work appeared in the English-speaking world
written by an Austrian professor, Karl Popper, who was
teaching in New Zealand at the time. He entitled his work:
The Open Society and its Enemies.1 For Popper, the open
society was the free democratic world in which he sought
a haven, having witnessed the terror of Nazism close by. He
took the influence of the empiricism and positivism of Vienna with him as he taught first in New Zealand, and later
in London, and used his energies to defend the principles of
the free society that Britain and America had espoused. In
Popper’s opinion, the enemies of this open society were especially the Marxists and Communists who, with a rigid
paradigm describing the forces of history, interpreted all of
reality in the light of that self-imposed rational system. For
Popper, the mind cannot read its theories onto reality, but
must build its theories on the basis of the observations of
reality. And he blamed the bondage of the closed societies
on the rise of the social democrats and the members of the
communist party, who as he saw it, sought to force and bend
the world to suit their own systems.
Especially in the last decade we have a
world with a new group of enemies
of the open society: the radical,
apocalyptic wing of Islam.
The world has changed a lot since Popper’s books appeared, and especially in the last decade we have a world
with a new group of enemies of the open society: the radical, apocalyptic wing of Islam. The extremist wing of the
Moslem world has been increasing its attacks with greater
intensity against Israel and America, and all the international
supporters of Israel and its interests. Popper’s books, once
classics, have been completely outdated by the new wheels
turning modern history: the forces of religious apocalyptic
thought. His enemies were Plato and two modern day spinoffs of Plato’s essential social philosophy: Hegel and Marx.
Today those icons are long dead, with the statues of Marx
and Lenin lying broken and full of rust in the streets of countless cities in eastern Europe and beyond. But where the old
menace is gone, a new one has surfaced: the Moslem extremists who believe that Allah’s patience is over and the
hour of judgement against the “infidels” has come.
2
Then came September 11 last year, introducing a dimension of horror and grief which the younger generation
had not experienced in that kind of a measure before. Some
older people said to me that the younger generation could
now get a small idea of what the bombing of Rotterdam
was like: a blitz destroying the lives of thousands of innocent
people. The events at “ground zero” have forever changed
the world. The slumbering giant suffered a deep wound!
Can God fulfill his promises in a world
where there is little or no recognition of his
demands in public life?
The weaknesses
The success of the September 11 attacks laid bare the
weaknesses inherent in the current state of what Popper
called the “open society.” First of all, there is a weakness in
airport security. Although the weapons in themselves were
small, the number of terrorists and their common background should have singled them out in the security process.
Airport security was drastically increased immediately after
the event, but that only proves how deep the gap was: people getting through security lines with little or no restraint,
yet harbouring the evilest of intentions.
Second, the attack exposed a serious weakness in immigration policy. The open society not only allowed these
committed extremists to roam freely in the country, but
they were also able to enroll in courses so that besides the
sacrifices of their own lives, all of the cost, training and
tools of their terrifying deeds came from what they saw as
the “evil society” of the “infidels.” None of their own
“holy” tools were used in this war against the “unholy and
godless nation.” They could strike and kill with weapons
readily found on “enemy” soil.
Third, related to the above, the attack points to a serious
deficiency in intelligence gathering. The files on the terrorist networks may have been expanding, but the events
seemed to catch everyone off guard, even those who were
supposed to be aware of the threats and how imminent the
dangers were. The goal of intelligence is to have one’s defence systems in place for even the most bizarre forms of attack. Here, however, the ruthless “men of blood” discovered
a country sleeping at the wheel.
CLARION, JANUARY 4, 2002
The authorities have moved quickly to close these gaps.
But the damage done cannot so quickly be undone. Through
indolence, a breach was made into the city; through a lapse
of alertness and readiness, the defences were broken.
The problem
Behind all these weaknesses we see the essential
problem we face in the open society. When God and his
Word are relegated as a secondary matter, or to people’s
private lives, and when the abiding norm of God for social and civil life is ignored, and people are determined to
set their own rules and live as they please, even at the expense of the lives of the unborn, the weak and failing,
then society develops deeply rooted internal moral decay.
The principle of the essential goodness of man, the essential freedom to live as one pleases in moral behaviour,
and particularly in sexual relations, creates a society preoccupied with luxury, worldly pleasure, entertainment and
carnal pursuits. This humanist principle allows people
(even those with the most malicious intent) from all backgrounds, cultures and religions to find a home in the prosperous world of today’s liberal democracy of the “enlightened man.” Precisely this humanist principle allows the
enemy of the open society to enter and inflict the force of
his devastating blow from within.
What’s inside?
The editorial of Dr. J. DeJong reflects once again
on the events of September 11, 2001. He examines
how it is possible that the enemy struck such a devastating blow from within. The problem lies within North
American society itself: God and his Word are ignored;
people live by their own rules; the unborn are ruthlessly murdered; hedonism rules the day. It is this inner
moral decay which has ripened society for the kind of
attack which it experienced on September 11. What
is the only solution? It is a return to God and his
Word! Dr. DeJong’s continuing remarks on the dawn
of a new millennium, as well as Rev. G. Ph. van Popta’s Observations column, reinforce the editorial.
In his column, Living by the Doctrines of Scripture,
Rev. P.G. Feenstra writes about the significance of
baptism. It is a lifelong confirmation of the tremendous
blessings of God, and it is also a call to walk in a new
obedience.
Rev. J. Ludwig of London, Ontario, interacts with
an editorial of Rev. Cl. Stam regarding Campfire! and
other evangelistic works. This article of Rev. Ludwig
is followed by a response by Rev. Stam. Both brothers
seem to appreciate having an open dialogue on this
topic, to air their concerns as well as to clarify certain
matters. We hope that the readers are well served by
this discussion.
This issue also contains the columns, Treasures
New and Old and Ray of Sunshine. We have a letter to
the editor, and a memoriam of brother T.M.P. Vanderven whom the Lord recently took to himself in
glory.
RA
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IN THIS ISSUE
Editorial – Defending our freedom
— J. DeJong ................................................................2
Treasures, New and Old — E. Kampen ........................5
Living by the Doctrines of Scripture – The Significance
of Baptism — P.G. Feenstra........................................6
What Next? Some Remarks at the Dawn of the
New Millennium (2) — J. DeJong ..............................8
In Memoriam – T.M.P. Vanderven ............................11
Ray of Sunshine ........................................................12
Observations — G.Ph. van Popta ..............................13
Distinguished from the Children of Unbelievers
— J. Ludwig ............................................................15
Letter to the Editor ....................................................18
Our Little Magazine — Aunt Betty..............................19
3
The hand that governs
Nothing happens by chance in this world, and that includes last year’s day of infamy. When Jerusalem turned
away from God in decadence and apostasy He sent his
prophet Jeremiah to tell the city: “The Chaldeans who are
fighting against this city shall come, set it on fire and burn
it, with the houses on whose roofs offering have been
made to Baal and libations have been poured out to other
gods, to provoke me to anger” (Jer 32: 29). Events of the
kind we saw on September 11 are also judgements in the
righteous permission of God, who calls people to repentance through his Word and through the adversities that
He sends.
Ultimately the terror of communism and
socialism was driven by fundamental
religious motives.
The way back
Tightening the governmental cords in the open society has been a natural reaction since September 11.
When you are stung, you react with building defences
and preventive measures. But a jump into fear or into a
closed and over-regulated society is not the solution that
will bring peace and happiness in life. The solution? It begins with a recognition of God’s Word and the norms He
has set for human life. “God bless America!” – it was the
catch word of the speakers one by one after the terrifying
ordeals surrounding the attacks. But can God bless people when they do not turn to Him in true obedience? Can
God fulfill his promises in a world where there is little or
no recognition of his demands in public life? Does not his
patience come to an end with the loss of so many lives of
the unborn?
The humanist principle of the essential goodness of
man ignores, and fundamentally opposes the division or
enmity God has set between peoples in the world. The
gospel of the universal brotherhood of man is one that
fails to recognize the essential distinction God has placed
in the world. “Why do they hate us so much?” asked one
perplexed Pennsylvania farmer as he looked at the wreckage of the aircraft that crashed into the ground not far from
his home. “Why so much?” Why? We need to be reminded
that this enmity is set by God himself, and that it will drive
the nations forward in hostility until the day of his return
in Christ the Saviour.
A true understanding of the events of the day will not
be gained by looking strictly at the philosophical and sociological differences that underlie the various social orders of the modern era, as Popper did. He rejected the
claim that God’s hand governs history with the statement
that this view amounts to superstition and idolatry, and
includes abdicating one’s responsibility for the social order. And he rejected the idea that God has chosen a certain people for himself as a primitive form of historicism
that grew out of tribalism.
However, the last decades have proven the shallow
and limited scope of Popper’s supposedly “scientific” conclusions. Ultimately, the terror of communism and socialism
4
was driven by fundamental religious motives. The stark
and rabid atheism, and the ensuing hatred of all things
Christian, the rise of the reign of terror and bloodshed in
Stalin’s day, were all driven at bottom by a fundamentally
anti-Christian motive. That will need to be understood not
only by the leaders of our day but by all citizens if peace
and prosperity and harmony is to be preserved. A city divided against itself will not stand.
The way ahead
The dawn of a new year invites us to reflect not only on
how far we have come, but where we are going. After September 11 the churches were filled, but was there a real return to God? Is his will and the call of his Word foremost in
the minds of the legislators and policy makers of the western nations? Or is the relentless drive to eliminate God and
every reference to Christ and the Christian faith still the primary agenda in the nation’s capitals?
There is only one road to peace, prosperity and “the
pursuit of happiness.” That is a complete return from hedonism, self interest and worldly pride, a return to the Creator
who in Christ is also the Redeemer of this world. He calls us
all to the worship of his name, and to a life of faithful obedience and gratitude.
The certainty
The forces of evil need to be contained, but they can
never be stopped. In a world in which Satan roams free,
(Rev 12: 12) our sovereign God can always find his instruments of chastisement and punishment. The evil workers will
be present, and even more prominent as the days become
darker. But one rule dominates the life of the Christian: Christ
reigns! Whatever the bomb makers and human sacrificers
want to do, they cannot break his governor’s hold. And the
psalmist asks: why do they rage, (Ps 2)? He will dash them
in pieces like a potter’s vessel!
Therefore we can proceed in humility and certainty, doing the task to which we are called coram Deo also in the
year 2002, knowing that the God who promised long ago
remains faithful, and He will preserve his children through
every trial and adversity, to the glory of his new day.
1
K. Popper The Open Society and its Enemies. (Vol. I/II, 4th edition, Harper and Row, New York, 1962).
CORRECTION
In the Press Review entitled “OCRC Disappointed”
(Clarion, November 23, 2001) I misquoted Rev. D.
Van Dyken as stating, “They hold to non-literal positions.” He actually said (see p 583): “They allow
non-literal positions.” My apologies for the error.
However, I do not think this affects the argument in any
way. From the point of view of exegesis, I would suspect the churches would allow a metaphorical or poetic
aspect to enter the picture in the interpretation of
Genesis 1, but not at the expense of its historical and
literal character.
J. De Jong
REASURES, NEW AND OLD
T
MATTHEW 13:52
By E. Kampen
Holiness, Sinfulness, Grace
and Service
“Holy, holy, holy is the LORD Almighty; the whole earth is full of his glory.” (Isaiah 6:3)
A well-known passage in the book
of Isaiah is Isaiah’s vision of the LORD.
What was the purpose of the LORD thus
revealing himself to Isaiah? What can
we learn from it? It comes down to
this: In the way the LORD prepared Isaiah for service as his prophet through
this vision we are shown how the LORD
prepares all his children for serving
Him in thankfulness. A pattern is suggested of holiness, sinfulness, grace
and then service.
What exactly did Isaiah see? He
says he saw the LORD God himself sitting upon a throne. The language reminds us of other occasions when
people “saw God” (Exod 24:10; Ezek 1).
Actually no one has ever seen God in
the fullness of his glory. Not even the
angels in his presence are able to do so!
Isaiah says that he saw seraphs, sixwinged angels. But even these sinless
creatures who lived so close to God
could not look directly upon the LORD,
for with two wings they had to cover
their faces. And no wonder, for Paul
says that God dwells in unapproachable light (1 Tim 6:16). Further, with
two they covered their feet. That suggests that they had to hide their creatureliness from the LORD. With the other
two they flew.
As all this leaves a tremendous impression, there is also the calling of the
seraphs to one another, “Holy, holy,
holy is the L ORD Almighty; the whole
earth is full of his glory.” This made
quite an impression on Isaiah, for
throughout his prophesy, Isaiah referred
repeatedly to the holiness of the LORD.
When he saw the LORD in his splendour and heard the seraphs testify to
God’s holiness, Isaiah was impressed
by his own sinfulness. That threefold
call “holy, holy, holy” by the seraphs
made it clear that God is “most holy.”
Furthermore, the very word “holy”
places the L ORD in sharp contrast to
man, who is the exact opposite of holy,
that is, he is a sinner. For holiness points
to the sinlessness of God. But it is impossible for a sinful man to stand in the
presence of the sinless God. No wonder
that Isaiah said, “Woe to me! . . . I am
ruined.” Isaiah was convinced of his
own worthlessness, not by a detailed
list of his sins but simply by seeing the
LORD in his royal splendour. His holiness magnifies our sinfulness.
Isaiah felt totally disqualified to
serve the LORD. But a remarkable thing
happened. One of the seraphs came to
him with a burning coal taken from the
altar and touched Isaiah on the lips,
declaring that his guilt was taken away,
his sins atoned for. Here we see God’s
sovereign grace in Christ.
First of all, we see sovereign grace
because this simply happened. Isaiah
did not ask for it. He thought all was
lost. Secondly, God’s grace that came
to him was “in Christ.” That is clear because the coals came from the altar. As
New Testament believers when we
hear of an altar then we think of our
Lord Jesus Christ, for He was the fulfillment of the Old Testament sacrifices.
The mention of the purifying fire makes
us think of the effect of the sacrifice of
Jesus Christ, as it purifies us from all
our sins.
Notice what effect this had on Isaiah. One moment he exclaims “Woe to
me!” But once his sins had been taken
away, and he heard the question,
“Whom shall I send? And who will go
for us?” he stepped forward and volunteered himself. The removal of guilt emboldened Isaiah! At the same time, his
experience of the holiness of God
would always keep him humble. Nevertheless, it was because Isaiah had
first been confronted by God’s holiness
(to expose his sinfulness) and then by
his grace that he was ready for the service the LORD had in mind for him.
Notice that pattern: holiness, sinfulness, grace, service. It reminds us of
the pattern of the Catechism. What Isaiah’s vision impresses upon us is that
this threefold knowledge really begins
with a sense of the holiness of God.
We need to reflect more often on
the holiness of God. We need to think
more about God, and less about ourselves. For, it is only the church overwhelmed by God’s holiness that will
be ready to say, “L ORD , here we are,
ready to serve you.”
5
LIVING BY THE DOCTRINES OF SCRIPTURE
The Significance of Baptism
By P.G. Feenstra
The sacraments were created by
God to picture before our eyes the
gospel truth proclaimed to us through
the preaching. They strengthen the faith
the Holy Spirit has kindled in believers.
The Lord has given us the sacraments
in order that He might “more fully declare and seal to us the promise of the
gospel” that “God graciously grants us
forgiveness of sins and everlasting life
because of the one sacrifice of Christ
accomplished on the cross.” To help us
in our weakness, baptism which is the
first of the sacraments, is a visual aid
confirming that what we have been
told in the gospel is true and sure.
Baptism admonishes and confirms
The Heidelberg Catechism devotes
two entire Lord’s Days to the doctrine of
baptism. These Lord’s Days draw our attention to how baptism directs us to the
benefit of Christ’s one sacrifice accomplished on the cross. Question 69 asks,
“How does holy baptism signify and
seal to you that the one sacrifice of
Christ on the cross benefits you?” The
German and Latin texts of the Catechism are worded somewhat differently. They read, “How does holy baptism admonish you and confirm to you
that the one sacrifice of Christ on the
cross benefits you?”
Baptism admonishes you. The verb
to “admonish” should not be read in
an unfavourable sense. Admonition today has a negative connotation but for
the writers of the catechism “to admonish” meant “to bring to remembrance.” Baptism brings to remembrance how, in Jesus Christ, we can
have communion with the living God.
We can hold fast to God’s Word and
trust the reliability of God’s covenant
promises. This is highlighted by the
prayer that precedes the administration
of baptism which brings to remembrance the Lord’s redemptive acts:
6
Almighty, eternal God, in thy righteous judgment, thou hast punished
the unbelieving and unrepentant
world with the flood, but in thy
great mercy hast saved and protected the believer Noah and his
family. Thou hast drowned the obstinate Pharaoh and all his host in
the Red Sea, but led thy people Israel through the midst of the sea
on dry ground – by which baptism
was signified.
Part of this prayer finds its basis in 1
Peter 3:20,21. The Lord did not save
Noah and his family from the waters of
the flood because they were better or
less sinful than others, but because of
his covenant mercy. God led Israel
through the Red Sea to maintain the
promises He had sworn to Abraham,
Isaac and Jacob. For this reason the
prayer adds, “by which baptism was
signified.” Baptism directs us to the
faithfulness, mercy and grace of the
Lord but also to his judgement (the
drowning of unbelievers during the
flood and at the Red Sea).
Baptism brings to
remembrance how, in Jesus
Christ, we can have
communion with the living
God.
The water of baptism does not save
us. In fact, it will drown us without faith.
We are made clean through the precious blood of the Son of God. The
shedding of his blood on the cross is
“our Red Sea, through which we must
pass to escape the tyranny of Pharaoh,
that is, the devil, and enter into the
spiritual land of Canaan” (Belgic Confession Article 34). Baptism confirms
the promise of the Lord’s salvation and
liberation. Just as the people of Israel
shared in a common deliverance at the
Red Sea, the sacrament of baptism displays the church’s common redemption
in Christ.
Baptism as a sign and seal
Baptism brings to remembrance
God’s covenant acts in Jesus Christ by
being a sign and seal of the promises.
We are familiar with all sorts of signs.
Road signs indicate where we are going
and how far we are away from our destination. Baptism is a sign which keeps
us on the road of God’s promises proclaimed to us in the preaching. A seal is
a guarantee of authenticity. A document is sealed so that we know the
contents are not forged and what is
contained in it has not been written by
another. In ancient times kings would
seal documents and proclamations
with their signet ring. When Joseph beCLARION, JANUARY 4, 2002
came the Egyptian governor he received from Pharaoh the royal seal,
which enabled him to issue authoritative commands. Seals were also used
for the ratification of a covenant. Baptism, as a seal, guarantees the trustworthiness of what God promises to
you. He adopts you to be his children
and heirs and promises (guarantees) to
provide you with all good, avert all
evil, or turn it to your benefit.
Christ signs it in His
own blood.
Baptism is a lifetime guarantee. The
Lord promises that He will never fail
you. He will be faithful to you from
your youth to old age. Thus you can
always fall back on your baptism to receive strength when you are struggling, frustrated or depressed. The
Lord’s promises do not change when
you feel useless, hopeless, helpless or
insignificant. Mountains may shake and
the earth may be in turmoil but God’s
promises of forgiveness of sins and renewal of life are unshakeably firm. He
makes good on his promises. Christ
signs it in his own blood.
sacrament of baptism (Belgic Confession Article 34).
Christ institutes baptism to uncover the
rich contents of what He does for us
and in us. Baptism teaches how blood
had to be shed to make atonement for
our sins. Baptism pictures before our
eyes how all the riches of redemption
and the blessings of salvation are
granted to us in Christ Jesus our Lord.
He shed his blood as our substitute and
paid the price we owed. He covered
our sin and guilt. Christ “loved the
church and gave himself up for her to
make her holy, cleansing her by the
washing with water through the word .
. .” (Ephesians 5:25, 26)
Walking in the new obedience
The sacrament of baptism may not
be used out of custom or superstition.
Washed with Christ’s blood, we are
called and obliged by the Lord to a
new obedience. What we are promised
in our baptism must be received in
faith. As John Calvin wrote, “But from
this sacrament, as from all others, we
obtain only as much as we receive in
faith. If we lack faith, this will be evidence of our ungratefulness, which renders us chargeable before God, because
we have not believed the promises
given there” (Institutes 4.15.15).
Washing away of sins through
union with Christ
The sacrament of baptism externalizes what Christ does internally. As
surely as water washes away dirt from
the body, so certainly his blood and
Spirit wash away the impurity of our
souls, that is all my sins (Lord’s Day
26). Each baptism is the sharing of one
common baptism, which unites the
church with Christ the Head. “For all of
you who were baptized into Christ
have clothed yourself with Christ” (Gal
3:27). Thus we acknowledge one baptism for the forgiveness of sins (Nicene
Creed; see also Calvin’s Commentary
on Ephesians 4:5).
In the Old Testament the sign and seal
of the washing away of sin was blood.
The atoning blood of Christ put an end to
the need for any further bloodshed.
We believe and confess that Jesus
Christ, who is the end of the law
(Rom 10:4), has by his shed blood
put an end to every other shedding
of blood that one could or would
make as an expiation or satisfaction for sins. He has abolished circumcision, which involved blood,
and has instituted in its place the
Baptism is burial with
Christ.
Baptism teaches us to humble ourselves before God, to deny ourselves
and confess our Saviour. We seek our
cleansing and salvation outside of ourselves in Christ Jesus. We must cry out
to the Lord for mercy. John preached,
“Repent and do works which befit repentance.” This is also the message
which our baptism accents and underlines. Saved by grace is not a license to continue living in sin. Baptism is burial with Christ. Romans 6
reminds us that we have been baptized
into the death and resurrection of Jesus
Christ. Having been baptized we must
count ourselves dead to sin but alive to
God in Christ. This requires constant
self-denial. We do not belong to the
world but we belong to Christ. Baptism is the outward sign of an inward
change that is taking place in our
lives. We are washed with the Spirit so
that we become dead to sin and lead a
holy and blameless life (Lord’s Day 26,
Answer 70).
CHURCH NEWS
New mailing address for the church
at Flamborough, Ontario:
PO Box 952
Waterdown, Ontario
Canada, L0R 2H1
•••
Called and declined to the church at
Burlington-Waterdown:
Rev. R.A. Schouten
of Abbotsford, British Columbia.
•••
Called by the church at Smithville,
Ontario:
Rev. R.E. Pot
of Orangeville, Ontario.
Baptism in view of God’s Name
Every baptism reminds us that we
are placed in communion with the Triune God. After Christ laid the foundation of our salvation by his death and
resurrection He commissioned his
apostles to go and make disciples of all
nations, baptizing them into the name
of the Father and of the Son and of the
Holy Spirit (Matt 28:18,19).
To be baptized in the name of the
Triune God means that the Lord God
has claimed us. In every situation we are
under the authority of God. Being under the authority of the triune God we
are placed in communion with Him.
We belong to Him as the branches of
the vine, as the children of the Father,
as the sheep of the good Shepherd and
as the bride of Christ.
Through baptism we have the signature of the Triune God written upon
us. We have the sign and seal of the
Father’s never-ending care, of the washing away of all our sins through Christ’s
blood, and the daily renewal of our life
through the Holy Spirit. If we do not use
our baptism, the very water which was
sprinkled on our foreheads will testify
against us. May this never happen to us!
Having been admonished by baptism
let us walk in communion with the Triune God, whose name we are to praise
and adore.
7
What’s Next? Some Remarks at the Dawn
of the New Millennium (Part 2)
1
By J. DeJong
The Post Reformation period
Let’s take one more step on the path
of the church’s history, this time after the
period of the Reformation. After the Reformation took root in Germany and
Switzerland, and later in France and
Holland, a radical movement arose,
sometimes (quite erroneously) called the
“radical reformation.” It was not a reformation at all, as later events have clearly
shown. The movement became known
as Anabaptism, and was also associated
with a host of millenarian ideas.
The Anabaptist movement is very
complex, and for the sake of brevity we
can only draw some brief and cursory
lines. Finding its beginnings in Switzerland, it developed different manifestations in different regions. The name of
this movement appears to indicate that
baptism is the chief issue at stake in the
doctrinal stance of the Anabaptist. But
this is really a misnomer. The practice of
adult baptism is only symptomatic of
the essential issues underlying the movement, and not the key point. If you look
closer, you see that this movement too
is millenarian, and combines all the elements that we found in Montanus and
Joachim: spiritual elitism, legalism, and
an accompanying radicalism.
The sharpest contrasts in Anabaptist thought were seen in Holland and
Germany where it really developed.
The father of the Dutch Anabaptist
movement was Melchior Hoffman, a
tanner by trade, who began preaching
the Lutheran doctrines in Northern Germany and Denmark shortly after
Luther’s famous fallout with the Pope
in 1520. Later he ended up in Strassburg, and there developed his visionary ideas. Strassburg was going to be the
new Jerusalem, and Christ would institute his millennial reign beginning in
1533. He proclaimed himself a “witness
of the Most High,” and he announced
the coming of the two apocalyptic wit8
nesses, Elijah and Enoch, of whom he
was the former. He began to write
provocative letters to the city authorities
about the coming end time, with the
result that he was arrested and imprisoned, and he remained in prison for
the rest of his life. The mode of response
he enjoined on his followers was pacifism and quietism. Condemning the
civil authorities as agents of the antichrist, he maintained that the kingdom
of Christ was coming and one must
quietly wait for it. One must let himself
be imprisoned for Christ’s sake.2
It seems that as the
church rediscovered the
riches of the Biblical
message, the devil did his
worst to undermine it by
sending forth ambassadors
of revolutionary excess.
Here all the features found in Montanus and Joachim resurface, but in a
new context and under new conditions.
Fundamentally, the dualistic spirit is
even much more radical here, in the
light of the rejection of the reformatory
thrust of the gospel (Calvin!). This was
not only a complete misrepresentation
of prophecy, but also a failure to respect
the limits of prophecy. It seems that as
the church rediscovered the riches of
the Biblical message, the devil did his
worst to undermine it by sending forth
ambassadors of revolutionary excess. A
spirit of radicalism rules the day similar
to that promoted by the Montanists. The
end time is pulled into the present,
and the division between the wheat
and the tares must be manifest right
now. There can be no waiting, and no
patience with infirmities.
A reign of terror
This radicalism flips over into an activist and revolutionary Anabaptist
thinking in Holland a short time later.
Hoffman was a pacifist, and preached
the passive and quiet waiting for the
new kingdom to arrive. But an impatience with the existing world order
and the existing structures was already
implicit in his thought. It was only for
others to take the next step. Where waiting no longer brings results, you take
matters in your own hand. Here the
same old spiritualist-gnostic heresy attacks the church. Apocalyptism and
world flight go together. One abdicates
his duties of everyday life, and begins
preaching the imminent end of the
world, claiming to share divine visions
and revelations exceeding those revealed in Scripture.3
The new leader of the Melchoirites
(as Hoffman’s followers were called)
was Jan Matthys, the baker of Haarlem.
He said that there can be no more waiting; one must take up arms and realize
the kingdom of God himself through
his own actions. No longer was Strassburg the centre of the arrival of the final kingdom. God had rejected it because of disobedience (worldly
passivity), and so now Münster in Westphalia became the new candidate for
this dubious honour.4 In 1533, Matthys,
with his partner Jan of Leiden, managed to take control of the city and institute a new order. Attacked by the
forces of the bishop, they engaged in
what they saw as a “holy war” in 1534,
a war in which Matthys lost his life.
After the fall of John Matthys, his
partner Jan of Leiden came on board
and took control of the leadership in
Münster. Born in 1509 as an illegitimate son, Jan quickly rose to influence through his oratorical skills.
Once in control in Münster, he called
himself the king of the whole world.
Community of goods was introduced
with an appeal to the Old Testament
(Abraham and David). He sent apostles
out in every direction to proclaim the
arrival of the heavenly Jerusalem. A
wild rampage of murder, bloodshed
and polygamy followed.
Luther and Calvin
championed deliverance
from the bondage of Rome,
which was for them the
deliverance from sin and the
deliverance from false
worship.
Indeed, many Anabaptists of a later
period shuddered at the horrible abuses
practiced at Münster and other places.
Later, the polygamy, the shameless
nakedness in Amsterdam, and so on, all
disappeared after this early stage of revolutionary Anabaptism. But in principle
the ideological and religious perspectives of the later Anabaptist and Mennonites really do not differ that much
from these earlier figures of excess. The
same spiritualist-gnostic dualism lies behind the one as well as the other, and
there is one line from Hoffman to the
Anabaptists and Mennonites of our day.
The one tends to pacifism and escapism
as a weapon to negate the existing forms
and structures of society, and the other
tends to revolutionary activism. But both
have essentially a contrary and revolutionary position over against the real
world. There is a love for what they
called the “holy congregation” but a rejection of historical patterns as they have
unfolded in a specific historical context. The old Gnostic and Montanist error shows itself again, influenced by
revolutionary thinking. Not the deliverance from sin stands out but the deliverance from the supposed shackles of
the material world.
The central issue in Anabaptist
thought concerns the extent of reform
and the view on the existing world.
Luther and Calvin championed deliverance from the bondage of Rome, which
was for them the deliverance from sin
and the deliverance from false worship. But behind the thinking of the Anabaptist was the idea of deliverance
from the creational ordinances that God
has placed on human life, a rejection
of natural ties and relationships. Essentially this represents the ancient dualism
of Gnosticism, the dualism between
nature and grace, and the same principles of world flight that they espoused.
And because of this basic misreading
of Scripture, the Anabaptist rule was:
we can no longer wait! Hoffman’s
taught: “Now is the last time! The hour
of judgement has come. The witnesses
have arrived, and we stand at the dawn
of the 1000 year reign.”
Back to the present
Since the time of the Anabaptists
there have been many more radical millenarian movements traversing the
church’s history. Especially in England
and the United States they have many
interesting names like the Ranters, the
Shakers, the Quakers and the Seekers.
We cannot go into them all. 5 Even
among the Baptists, a very influential
group in America today, one finds links
to the Anabaptist of the sixteenth century. And among the later sects like the
Here we can trace a
recurring theme: people
promoting their own
prophesies, visions and
dreams, and giving them a
divine authorship above and
beyond what God’s Word
teaches.
Taborites you find links to socialist
and Marxist thinking. In every age
people want to escape the shackles of
the real world with its divinely given
norms and create a utopian world of
peace and bliss for themselves, apart
from God, but definitely with a god of
their own making, whether a pseudoreligious one, or an entire secular or
materialist one.
In the United States, millenarian
ideas are found among many extreme
Pentecostal sects, and also among the
more deviant sects like the Jehovah Witnesses, the Seventh Day Adventists, and
the Mormons. And of course, America
as the “land of promise” has for years
been the foddering ground for various
forms of millenarian notions which people try to import into Christian doctrine:
the premillennialists, the postmillennialists, and another noteworthy variant,
the dispensationalists who normally also
add a 1000 year reign to their scheme
of dispensations into which they have
divided the history of the world.
In all this, despite many variations
and forms, we can trace a recurring
theme: people promoting their own
prophecies, visions and dreams, and
giving them a divine authorship above
and beyond what God’s Word teaches.
Ultimately it means claiming that the
spirit of the divine lies in you, and by
virtue of the divine spark in you, you
may make absolutely binding statements that go beyond what God has revealed. It becomes the devil’s ruse to
turn one away from the concrete place
and task God has given to the church
in the world.
The church needs to be on guard
against movements of this kind. And
you can expect that around the change
of the millennium this way of thinking
explodes exponentially, and more proponents of it are appearing all the time.6
The marked increase in social and political unrest also adds fuel to the fire,
giving us a greater number of prophets
of doom and gloom. But the church
must not easily be led astray by false
prophets. We have quite enough by
looking to the Scriptures themselves.
The sign of the times
If one judges his time with an open
Bible then we can see that the signs of
which Christ spoke concerning the
close of the age are being fulfilled. In his
so called “farewell discourse” of
Matthew 24, Christ speaks of wars and
rumours of wars, of widespread apostasy and unbelief, excessive opulence
and luxury, and a spirit of revolution
far exceeding anything appearing in
previous generations. All of those signs
manifest themselves with increasing intensity in the day and age in which we
The church enters the
third millennium under the
sure conviction that all the
times and seasons are
known by Christ and that
He has all the dispensations
and ages subsumed under
his lordship.
live. However, on this basis we cannot
point to any year or decade in which
Christ may return. For although we
can read the signs with greater clarity
every day, the intensity of those signs
needs to be compounded much more,
and we can expect greater and more
9
dramatic cosmic signs and wonders to
appear before the age draws to a close. In
all this the church’s stand is marked by
patient waiting, humble submission, and
faithful loyalty to one’s duty and task.
The signs recorded in Scripture give
us no cause for alarm even as we stand
today at the dawn of new millennium.
The church enters the third millennium
under the sure conviction that all the
times and seasons are known by Christ
and that He has all the dispensations
and ages subsumed under his lordship.
And he has promised: “I am with you always to the close of the age” (Matt
28:18-20). For the believer who has his
heart set above, where Christ lives, and
who lives close to his living words,
these promises are enough. He can live
and work in peace, knowing God will
usher in the final hour in his time and
way, when He is truly ready, and when
all things will be led to glory.
Scripture also points out that many
false prophets will come claiming to
be representing the Messiah, but they
are not to be followed (see Matt 24:2331). Paul warns against collective hysteria that can detract people from their
basic Christian duties, (1 Thess 5:111, 2 Thess 2). We must not be looking
forward to or promoting a future
golden age that will bring escape from
what we see as the drudgery and
emptiness of everyday existence.
Rather, we must see our times as times
of refreshing and redemption in which
the victory of Christ is already manifest. Despite sin’s power we can and
may labour faithfully for Him through
changing years, centuries and even in
a new millennium.
Our calendar
One of the most significant things
those promoting millenarian theories fail
to do is observe our common calendar.
They are always promoting a golden age
in one way or another discontinuous to,
or remote from, our own time and space
world. But Christ lives and works in this
world and already today, He is Lord of
the times. The new millennium on our
calendars belongs to Him!
The calendar by which we live is
the so-called Julian calendar, named
after the emperor Julius Caesar who
reigned during the period in which
Christ was born. He dropped the existing lunar calendar and introduced a solar calendar of 365 1/4 days. This calendar was adopted by the synod of
Nicea 325 as the calendar of the
church, except that the beginning of
10
the era was now marked by the birth of
Christ, 1 A.D. In 1582, Pope Gregory
XIII brought in some corrections in order to retain the proper link to vernal
equinox. But for the most part, this is the
calendar we live by, and it is used in
most areas of the world as the calendar
of international business and diplomacy. In other words, the world’s calendar is essentially one finalized by the
church and universalized in the Constantinian era.
It is remarkable how
much the church has been
involved throughout history
in fine tuning and regulating
our calendar.
All this was accented by the modifications made by a monk in the sixth
century A.D. by the name of Dionysius
Exiguus. 7 On the basis of the day
adopted as Christ’s birthday, December 25, he set the beginning of the
New Year as March 25, the date of
the feast of the annunciation, marking
the day the angel came and announced the coming birth of a Son to
Mary. His modifications on this point
did not stick, since Pope Gregory’s
revisions as referred to above also included putting New Year’s Day back
on January 1. However, since the time
of Dionysius the church has adopted
the expressions A.D. and B.C., and so
the decisions of Nicea received universal recognition.
Through additional research, we
know today that both Dionysius’ and
Gregory’s calculations with regard to
Christ’s birth were somewhat in error,
and the birth of Christ is now commonly
estimated at about 4 B.C. But the point
of both Dionysius and Nicea is to be underscored: the Roman leadership may
have introduced the calendar, but lordship over this calendar falls to Christ!
His work of reconciliation in the context of our everyday calendar has also
ended up renaming this calendar and
claiming it for his work!
Lord of the times
Therefore, January 1, 2000 was an
ordinary day set and determined by
the commonly adopted Roman calendar with all its modifications and
amendments. Yet it is for us A.D. 2000,
the “year of our Lord” And it is remarkable how much the church has been in-
volved throughout history in fine tuning
and regulating this calendar. The fact
that almost the whole known world
conducts its affairs according to this
Christian calendar is another testimony
that, whether it is recognized or not,
Christ reigns in this world! Since the
beginning of time the days and the seasons were appointed by divine determination (Gen 1:14). Both the lunar
and solar cycles contribute to the establishment of the church’s feasts, so
marking Christ as the Redeemer of this
creation. The times and seasons are in
his hand!
Therefore in a world of increased
disorientation, sailing as it does into
tailspins of shock and disarray, we have
an abiding hope which will keep is secure in another millennium:
The earth may shake in great commotion,
The mountains plunge into the ocean,
The seas may roar and rock the hills,
The LORD is near; our fears He stills.
(Psalm 46:1, Book of Praise)
1
This is the second part of a revised version
of an address given to the churches of Alberta-Manitoba in the spring of 1999. It has
been adapted to a post-millennium setting.
2
M.J. St. Clair, Millenarian Movements in
Historical Context, (New York: Garland Publishing, 1992) 170-172.
3
See Kamphuis, 41-60.
4
Cohn, 261ff.
5
See Cohn 307ff. See for a more popular
survey, D. Thompson, The End of Time.
Faith and Fear in the Shadow of the Millennium (London, Sinclair-Stevenson, 1996).
6
One of the more interesting features of the
modern day prophets is a revival of interest
in the sixteenth century French mystic
prophet Nostradamus. His “prophetic utterances” have recently been republished, and
he is enjoying increased popularity with the
coming of a new millennium. One of the
reasons for this is his well known prediction
regarding the year 1999: “The year 1999,
seven months, From the sky will come a
great king of terror, to resuscitate the great
Angoulmois; Before, after, Mars will reign by
good luck.” See H.C. Roberts (ed.) The Complete Prophecies of Nostradamus, (New
York: Nostradamus Co, 1969) 336 ( C X, Q
72). On Nostradamus, see K. Schilder, Bezet
Bezit, (Oosterbaan en Le Cointre, 1945)
170ff. The prophecies of Nostradamus were
also exploited by the Nazis to announce
what they saw as the imminent German victory, (cf C III, Q 57). They failed to note that
he was a Jew!
7
On Dionysius, see N.T.Wright, 3ff., 19.
In Memoriam
Teunis Maarten Pieter Vanderven
June 4, 1942 – November 13, 2001
By H. Homan
On behalf of the Covenant Canadian Reformed Teachers’ College
Our friend, colleague and founding principal was
taken home by the Lord. The Lord has given him rest after a difficult struggle with cancer. Mr. Vanderven, affectionately called “Tony,” arrived in Canada with his
family in January 1981. As founding principal of
Covenant Teachers’ College, he was truly a
pioneer, as well as a perfectionist, a tireless worker, a man of vision with many
gifts. What had been a vision for the
League of Canadian Reformed
School Societies was made a reality
by Tony and his colleagues through
the establishment of the programs
of Covenant College.
Mr. Vanderven’s vision and
dedication seemed to demand of
him more than just teaching. In
the Clarion, C.R.T.A. Magazine and Reformed Perspective he wrote about that elusive
mandate of Reformed schools
and about other educational
matters. He worked on “distance education” for in-service
teachers in Western Canada and
Australia; he completed a Master’s Degree and worked on a second Master’s Degree, desiring to
do a doctorate as well. There was
so much to do.
Covenant has operated now for
twenty years. Over a hundred teachers
have graduated, many of whom are still
teaching and find themselves in many of our
Reformed schools. The last two years saw Tony
as principal of Timothy Christian School while still
maintaining some part-time teaching at Covenant. This
September that was not possible anymore.
Even until his last days it remained a joy to speak
with Tony. With some trepidation one would visit.
With much interest he enquired about the work of the
church, of schools, of individuals. He fretted about not
being useful. One was strengthened by a visit with
our brother.
Our perception of this colleague, friend, and brother
in the Lord can best be understood by his own words.
Several weeks ago he was asked, “What made you go
to Tasmania, then to Armadale and later to Canada?”
His understanding of the importance of Reformed
education for covenant children rang clear.
“Our brothers in Tasmania asked me to
help set up a Reformed school. I saw
this as a task and calling the Lord put
before me and therefore I was to use
all my abilities with dedication and
enthusiasm.” The same was true
when seven years later he felt
called to work in Armadale,
Western Australia. Seven years
later came pioneering work in
Canada in establishing and developing the teacher education
program at Covenant College.
Throughout all this time, his
focus remained on the vision
and goal of providing Reformed
education for covenant children.
It was a privileged and honourable task. There was so much
to be done and the labourers
seemed so few.
It is easy to look back and see
all the tasks that were left unfinished. But there was so much that
was done too. We have been able to
“tell the next generation about the
praiseworthy deeds of the LORD.” Like all
of us, Tony was a sojourner, a pilgrim who
could look ahead to God’s eternal blessing, and
who took comfort in the fact that without the Father’s
will, not one hair could fall from his head. His comfort
was that in life and death he belonged to his faithful
Saviour Jesus Christ. Though a labourer has left, we also
know that God will and already has provided others.
What a comfort.
We are thankful for what the Lord has given in Mr.
Vanderven. May He continue to comfort and strengthen
Mr. Vanderven’s wife and family.
11
RAY OF SUNSHINE
By Mrs. Corinne Gelms and Mrs. Erna Nordeman
The Lord Almighty is with us;
the God of Jacob is our fortress.
Psalm 46:7
Dear Brothers and Sisters:
Once again we are standing at the beginning of another new year of our Lord, 2002. As we reflect on the
past year, we can only give God all praise and thanks
for what He has done and given through His providential care. For some of us, the trials and difficulties were
faced; whereas for others, much joy and happiness has
been placed in our lives. But above all, God’s divine will
has been and continues to be fulfilled.
As Psalm 46 says, we may seek our refuge and
strength in God, an ever-present help in trouble. For
whatever we have to face in this new year again, we
may and must turn to God in humble prayer for help
and guidance.
In the world around us, we may be concerned of
what tomorrow will bring, for we hear of tragedies and
wars. Indeed, the events that have happened surrounding September 11, have made many people
worried and scared. But as children of God, we have
no need to be afraid.
We must never forget the spiritual war that we daily
must fight: to fight against sin, the devil and our own
flesh. For we will not live on this earth forever. We will
one day be taken up into our heavenly dwelling in the
presence of God’s glory where we may live in peace,
and perfect harmony, praising God.
How are we then to continue our life here on earth?
In humble submission to Him alone, believing in Christ
as the only ground for our salvation. As the Heidelberg
Catechism says in Answer 28, “We can be patient in
adversity, thankful in prosperity, and with a view to
the future we can have a firm confidence in our faithful
God and Father that no creature shall separate us from
His Love.”
God is our refuge; He will shield us
And to our foes He will not yield us.
He is our strength, in troubles nigh;
Our help is He, the Lord Most High.
The earth may shake in great commotion,
The mountains plunge into the ocean,
The seas may roar and rock the hills,
The LORD is near; our fears He stills.
12
“Be still and know, all you who bide Me,
That I am God, and none beside Me.
I am exalted, and My might
Makes haughty nations flee in fright.
In all the earth I am exalted;
By Me your enemies are halted!”
The LORD of hosts is on our side:
With Jacob’s God we safely hide.
Psalm 46:1, 5
February Birthdays
12: Connie Van Amerongen will be 37.
35 Bredin Pkwy. #102,
Orangeville, ON L9X 3X1
Tel.: 519-941-6195
E-mail: [email protected]
18: Corrie Schoonhoven will turn 51.
Box 1312, Coaldale, AB T0K 0L0
180 Valleymede Road
Richmond Hill, ON L4B 3J4
Congratulations to you all on this your special day,
your birthday. May our Heavenly Father bless you in this
new year with much health and happiness. May you
also have an enjoyable day together with your family
and friends.
Till next month,
Mrs. C. Gelms and Mrs. E. Nordeman
Mailing Correspondence:
548 Kemp Road East
RR 2 Beamsville ON LOR 1B2
Phone: (905) 563-0380
Observations
Postmodernism Discredited
By G.Ph. van Popta
The September 11 attacks on the World Trade Center
and the Pentagon have discredited the world view known
as “postmodernism.” Its soft underbelly has been exposed
and it has been gutted. The emperor has no clothes. As a
world view it is laughable.
As we read the post-September 11 newspapers, especially the editorials, we could conclude that even the media
is starting to awaken to the impossibility of postmodernism.
By way of reminder, postmodernism is a general and wideranging term applied to the fields of architecture, literature,
art, philosophy, and religion, among others. It rejects the
belief that there is an objective way to explain reality.
No ultimate principles
Postmodernism denies the existence of any ultimate principles. It says there is no scientific, philosophical, or religious
truth that will explain everything for everybody. As a world
view, it is highly skeptical of explanations that claim to be
valid for all groups, cultures, traditions, or races. Instead, it
says that truth is relative for each individual person. What is
true for you may not be true for me. It all depends upon
your and my interpretations of our experiences. All truth is
fallible and relative; no truth is certain and universal.
The secular media, perhaps unwittingly,
disemboweled the postmodern world view.
Basically, that’s postmodernism. As Dr. F.G. Oosterhoff
has taught us, postmodernism has a positive side to it. As
Christians we have a little more room than we used to have
to speak about our faith in the university and the marketplace. We ought to take advantage of that. But, as Dr.
Oosterhoff has also taught us, the negative side to it is that
the postmodern climate in which we live will not let us say
that the Christian truth is universally true for all people everywhere and always (Postmodernism, 1999).
Postmodernism has also been applied to ethics. For example, postmodernism says that if you disagree with abortion then it’s wrong for you, but if you have no problem
with abortion then it’s morally right for you. That’s the postmodern religious, cultural and ethical atmosphere in which
we live and breathe. It is the dominant world view today.
The events of September 11 have stripped it naked for all
who have eyes to see.
End of postmodernism?
Some Christian authors speak about the beginning of
the end of postmodernism. Tony Carnes (“Bush’s DefinCLARION, JANUARY 4, 2002
ing Moment,” Christianity Today, November 12, 2001,
pp 38-42) writes:
Since the terrorist attacks and the subsequent military action in Afghanistan, the change in national mood is unmistakable.
Relativism seems obsolete, or at least on the decline. A
culture columnist at the Chicago Tribune recently declared that postmodernism, which rejects objective
truth and traditional morality, has expired. “What lies in
the mess in lower Manhattan and in the black gash in the
Pentagon and in a field in southern Pennsylvania may
be this,” Julia Keller wrote, “the end of postmodernism
and its chokehold on the late twentieth century cultural
imagination.” Praying and going to a religious service
seems a natural, normal thing to do. As Wall Street Journal columnist Peggy Noonan put it, “God is back.”
Ian Hunter (“From the rubble of the World Trade Center a
better culture might very well emerge,” Report Magazine,
November 5, 2001, p. 21) suggests the same. He says:
When President Mr. Bush repeatedly referred to the upcoming struggle as one between good and evil, I thought
I heard the death knell of postmodernism – a worldview
which denies the existence of both. Perhaps Time magazine’s famous 1960s cover proclaiming that “God is
dead” will turn out to have been a tad premature. Perhaps we shall now be less likely to see best-sellers with
titles like “Beyond good and evil.”
The secular media, perhaps unwittingly, disembowelled the
postmodern world view. The secular media spoke of evil, dark
forces, malevolence. Those are rather strong and objective categories. The typical categories used to judge something like,
say, abortion (which, by the way, kills many more people
worldwide every year than terrorism – not to minimize terrorism) could not be applied to the September 11 attack. What
were they going to say? “If slamming hijacked jets into skyscrapers is good for you, then for you it’s the right thing to
do.” It does not work. It is the world view of foolishness. The
newspapers even quote negatively parts of the Qur’an, the
Muslim holy book. Unheard of pre-September 11!
If there is evil and darkness, then there must also be good
and light. If militant Islam and terrorism have been labelled
evil and dark, what is “the good” and “the light?” What are
the media and the leaders of Western society calling good
and light? Secularism. The secular, worldly, values to which
our society wants tenaciously to hang. What was the first
thing our prime minister spoke about after the September
11 attack? He went on about how we were not going to let
this affect our most cherished institutions. The example he
gave of our most cherished institution was multiculturalism.
State-sponsored and funded multiculturalism.
13
The memorial service in Ottawa confirmed the valueless world view our leaders want to foster. There was no
prayer. Although it was held in the shadow of the Peace
Tower which has two texts of Scripture inscribed for all
to see – one text from Psalm 72 that says, “He will have
dominion from sea to sea”; another from Proverbs 16
that says, “Without a vision [i.e., revelation from God] a
people perish” – there could be no prayer to the God of
our fathers. No prayer in the Name of Jesus Christ. You
might offend someone.
From the prime minister down, they try to
cover up the Emperor’s nakedness with his
tattered underwear, but the postmodern
world view does not work.
Consistent with the idiocy
This is completely consistent with the idiocy to which
our leaders have been subjecting us of late. Christian prayers
were not allowed at the Swissair memorial at Peggy’s Cove.
Public schools prohibit the singing of Christmas carols. You
can go to Remembrance Day memorial services in Canada
and not hear the name of God mentioned.
Lisa Corbella, writing in the Calgary Sun (Nov. 18,
2001) reports:
As Canadian troops prepare to head off to Afghanistan
to protect our liberty, the Canadian military brass has
dreamed up a new way to chip away at those very freedoms and rights.
In what is being described, politely in my view, as
an “unprecedented” move, the Canadian military is directing its chaplains to avoid all specific references to
Christianity during public services.
The policy change, which came down from the so-called
chaplain general in Ottawa on July 24, has left Canadian
Forces chaplains unable to use such phrases like “Father,
Son and Holy Spirit,” the name of Christ and even the
Lord’s Prayer.
The reason given, of course, is to be sensitive to other
minority religions by offending the majority. Our country’s leadership is desperately trying to hang on to a world
view that has been eviscerated. From the prime minister
down, they try to cover up the Emperor’s nakedness with
his tattered underwear, but the postmodern world view
does not work.
Two cultures have clashed: the cultures of secularism
and maniac Islam. The militant East has slammed up against
the corrupt West. Where is the church? Where are we? Stuck
in between.
It may become a dangerous time for us who hold to
the fundamentals of the Christian faith. It is not a big step to
transfer antipathy towards Muslims and the Qur’an to hostility towards Christians and the Bible. The church, stuck
in between.
The militant East has slammed up against
the corrupt West.
Yet our Lord reigns. Jesus Christ is God and Lord. He
comes to judge every world view. He comes to discredit
every man who stands against Him. He comes to wreak the
vengeance of God upon all who love violence. He comes
to establish a new world order. He says, “The old order of
things has passed away. I am making everything new! Write
this down, for these words are trustworthy and true.”
Ottawa, Ontario, Canada
14
Distinguished from the Children
of Unbelievers
By J. Ludwig
The issue
Rev. Cl. Stam ended his editorial
“Distinction and/or Separation?” with
the statement, “To be in the world and
yet not of the world is something that
needs more discussion and attention
among us.” Hopefully this contribution
to Clarion will lead toward an open
and edifying discussion on that important and timely topic.
Rev. Cl. Stam wrote about Campfire! and the criticism that one consistory, or rather council, had with this organization. Whether his article was
provoked by what the Council of the
Pilgrim Canadian Reformed Church at
London had written I cannot say with
one-hundred percent certainty, but that
particular council did write a “pastoral
letter” and did publish it in its bulletin.
The same council also corresponded
by letter with Campfire! and with the
consistory of Hamilton under whose supervision and direction Campfire! is
run. One of the comparisons with
which Rev. Cl. Stam interacts in the editorial of October 26, 2001, namely,
Vacation Bible Schools, was not mentioned in the public notice to the congregation but was included in a subsequent letter to the Cornerstone
consistory. It is possible, of course, that
his editorial was in reaction to another
council’s decision with respect to
Campfire!, but since so much appears
to be an interaction with the arguments
raised by the Pilgrim council, and since
the issues are the same, it is not out of
place to give the readership of Clarion
a broader picture.
Pastoral letter
In the opening paragraph Rev. Cl.
Stam remarks that “In one instance there
was even a ‘pastoral letter’ written to
the congregation in which participation
in Campfire was declared wrong.” A categorical declaration like that was not
made, at least not in the Pilgrim’s Voice
(Vol. XL, no.46). Parents who send their
children to Campfire! as campers or
counsellors are not admonished. What
was made known to the congregation
was that council via letters to the Campfire! committee expressed its “hesitancy to officially (emphasis added)
support this organization through congregational prayer, bulletin announcements, and financial contributions.”
Why? Because a letter from Campfire!
to the churches requested precisely
that type of support and involvement.
The “pastoral letter” neither stated nor
insinuated that the consistory of a sister
church should not engage in such evangelistic endeavours. That is the prerogative of the local church, in this case
Hamilton. Since Campfire! asked for
congregational support we felt obliged
to examine the organization, as we do
for every institution that requests funds
or prayers, and came to the conclusion
that at this point in time we could not
support it.
Some discrepancies
Before delving into some of the reasons as to why that conclusion was
reached, allow me to point out that
there are some discrepancies between
what the editorial says and the information that Council received about
Campfire!. Rev. Stam notes that “The
numbers ratio always favours the children of believers by ten to one.” In a letter from Cornerstone’s Council, however, we were told that “Usually two . . .
inner city children are placed in a cabin
pack with a Counsellor, CIT, and 3-4
Canadian Reformed children.” The editorial maintains that the counsellors are
“all communicant members of one of
our churches.” The director of Campfire!, in response to one of our inquiries,
informed us that “over ninety percent
of the seventy-six counsellors who will
participate in our program this summer
are members of Canadian Reformed
Churches.” This was one of the concerns that the council in question had,
triggered for the most part by the fact
that a person who had withdrawn himself from the Canadian Reformed
Churches was accepted as a counsellor.
It brought to the fore questions such as:
Can someone in a teaching position at
this camp promote the creeds and confessions of the church from which he
withdrew? What sort of example does
this set for our own children who are
attending and who question his church
affiliation? With respect to inner city
kids who do not belong to any church
community, would such a counsellor
speak positively of the Canadian Reformed churches? Would that be the
direction in which he would steer them
if they expressed the desire to attend a
church? Although the majority of counsellors are Canadian Reformed, not all
of them are. Campfire’s! Statement of
Organization allows for members of
other churches to be counsellors. With
that council had a concern.
The main issue
The main issue, as Rev. Cl. Stam
correctly discerns, was the necessity to
maintain the distinction between the
children of believers and unbelievers.
The following paragraph was printed in
Pilgrim’s bulletin, “Council has difficulty with the fact that a camp is run in
which Canadian Reformed children are
integrated with the children of unbelievers. The mingling and comraderie
which takes place in a camp setting, in
our estimation, is contrary to what is
15
confessed in Lord’s Day 27, namely,
that the children of believers are distinguished (set apart) from the children of
unbelievers, many of which . . . come
from families where there is much pain
and misery caused by abuse, alcoholism, etc . . . . That this distinction is
being blurred is evident in that all the
children are referred to as ‘God’s children’ and ‘His people’” (cf. Clarion, Jan
21, 2000, p 39). The theme for the
camp in 1998 was “The Children of
God.” This way of approaching and
addressing children from unbelieving
families is not Scriptural. God’s children
are those who have received the sign
and seal of the covenant and are grafted
into the Christian church.
What is meant by “distinguished”
in Lord’s day 27? Rev. Cl. Stam’s definition is more negative than positive:
distinction is not separation. Article 34
of the Belgic Confession, however, explains, “By baptism we are received
into the church of God and set apart
from all other peoples and false religions, to be entirely committed to him
whose mark and emblem we bear.”
We are baptized into the name of, into
the communion of, the Triune God.
This sacrament signifies and seals that
we are the possession of the Father, the
Son and Spirit. We bear the “emblem”
of God and of his covenant. The word
“emblem” is a military one. We are
God’s soldiers who fight the good fight
of faith. That element also comes out in
the prayer after the administration of
baptism, “Grant that this child . . . may
valiantly fight against and overcome
sin, the devil and his whole dominion.”
Baptism, then, constantly reminds us of,
and urges us to maintain, the antithesis
or enmity that God has set between the
seed of the woman and the seed of the
Serpent, between the church and the
world. That the children of believers are
distinguished (set apart) from the children of unbelievers has to be seen in the
Messianic light of Genesis 3:15.
Covenantal distinction
There are other texts that highlight
this divinely ordained, covenantal distinction. In Numbers 33:51 the Lord
commands, “When you have crossed
the Jordan into the land of Canaan,
then you shall drive out all the inhabitants of the land from before you, destroy all their engraved stones, destroy
all their molded images, and demolish
all their high places . . . .” Similar injunctions can be found in Exodus
16
34:11, 12, Deuteronomy 7:1-6, and
Joshua 11:12. The entire book of Judges
shows the awful consequences of Israel’s refusal to carry out this radical demand of the Lord. The Canaanites, if
they remained in the land, if Israel
formed friendships with them, would
eventually draw God’s people into idolatry because they served other gods.
God abhors idolatry and warns his children to avoid and flee from it for the
sake of their very salvation. Hence the
command to drive out the Canaanites.
The church today is no longer a nation living in its own geographically
defined boundaries. Christ has come,
and as a result of his atoning work the
new Israel of God is living among all the
nations. Nevertheless, through the bond
of faith and in the unity of the Spirit we
are a “royal priesthood, a holy nation,
his own special people” (1 Pet 2:9).
Just as God through the covenant people of the Old Testament worked toward the advent of Christ, so He works
through the covenant people of the
New Testament toward the second advent of Christ, toward his coming in the
fullness of power and glory. We can
only be his coworkers if we remain holy
as He is holy, if we keep ourselves from
sin, if we do not conform to the idolatrous practices of the people among
whom we live.
Abiding principle
The way in which we do that is different from the way Israel did. They
had to drive out the world. We have to
live in the world. They had to physically
remove the ungodly from the land. We
coexist with them. But the principle behind that Old Testament law remains
for us today, as article 25 of the Belgic
Confession puts it, “In the meantime
we still use the testimonies taken from
the law and the prophets, both to confirm us in the doctrine of the gospel
and to order our life in all honour, according to God’s will and to His glory.”
God will not have us conform to the
idolatrous ways of the world. How do
we prevent that? How do we not lead
ourselves into the temptation of idolatry? By not establishing friendships with
people from the world. The apostle
James writes, “Whoever . . . wants to
be a friend of the world makes himself
an enemy of God” (4:4). Campfire! encourages our children to do exactly
that. In a general explanatory letter
dated March 7, 1998 the executive for
Campfire wrote, “We hope to host four
different groups of children at each of
our weeks of camp this year: a teen
Leadership Camp, two sets of children
from the Canadian Reformed community (along with neighbourhood friends
– emphasis added; see also “Campfire
1998” in Clarion Year End Issue, p 630).
In an article written by the assistant director of the camp it was stated, “We
were also very excited to see the number of ‘neighbours’ grow again, as more
and more children from our church
community are inviting next-door
friends along with them for a week of
Christian camping” (Clarion, Jan 21,
2000, p 38). Fostering friendships with
children from the world runs contrary to
our calling to maintain the antithesis
and to follow the principle of separation
defined in texts like Numbers 33:51.
Obeying those clear words of Scripture
does not lead to “misguided Anabaptism” nor to “total seclusion,” one of the
“hallmarks of a sect.”
Forming friendships?
Someone might reply, “If that’s the
way we have to live, then we cannot
work with worldly people either.” The
point, however, is not about making a
living in the world, but about forming
friendships with the world. Solomon did
not restrict the building of the temple
to Israelites. He enlisted the help of construction workers from Tyre in Syria (1
Kg 5:18). A friend, however, is a person who is close to you. You share your
interests, hobbies, entertainment, joys,
trials, goals and aspirations with each
other. You get along great together.
Can someone from the world truly be a
friend? He or she might be the nicest,
most courteous or generous individual,
but what marks us is our union with
Christ. There you have the significance
of our baptism again! That reality determines and shapes everything in our
life: our finances, family, entertainment,
education, friends.
The argument has been raised in
conversations on this topic, “My worldly
friend is considerate. He doesn’t try to
prevent me from going to church or
anything like that. He’s not in the least
bit offended by my faith.” If that really is
the case, then one is probably not practicing the faith as demanded in the
Scriptures. For the gospel is “to the
Jews a stumbling block and to the
Greeks foolishness” (1 Cor 2:23). Besides, the Lord Jesus declared that there
is no neutral zone, “Whoever is not
with me is against me, and he who does
not gather with me scatters abroad”
(Matt 12:30). A kind, sociable neighbour who does not believe in Christ is
still “against” Christ. And those neighbours who say they believe in God but
do not show it in thankful obedience to
his commandments are also “against”
Christ. Both we and our children, therefore, instead of socializing with them
ought to evangelize them. The description that the apostle Paul gave the
Corinthians should also fit us, “You are
our epistle written in our hearts, known
and read by all men” (2 Cor 2:3). As
living members of Christ open the Scriptures with unbelieving neighbours. Invite them to church, not to camp, for in
Zion God has commanded the blessing
– life forevermore (Ps 133:3). Tell them
that true and lasting friendship can only
be based on a loving service that you
and they should have for God and his
Anointed. If they reject that message,
they reject Christ. Then we may not
seek their companionship, having fun
with them, attending their parties, having their children for sleep overs, camping out with them, etc.
Comparing apples and oranges
Rev. Cl. Stam notes that comparing
our schools to evangelism (Campfire!) is
like comparing apples and oranges. The
school is a means to “instruct our children in the way of God’s covenant.”
VBS and Campfire! are “evangelism
tools, and thus directed to a different
goal.” I can see some validity in that
argument. However, the comparison is
perhaps not between apples and oranges, but between Golden Delicious
and Granny Smith apples. Indeed, the
school is for instructing God’s children in every subject so that his glory
and wisdom are extolled. But with that
not everything is said. The reason our
parents and grandparents insisted on
erecting Reformed schools was not
only because of the humanism being
promulgated in the public school system, but also because of the negative effect that worldly children would have
upon the children of the covenant while
learning, eating and playing together.
Connected to this is the difficulty
that council had with the purpose of
Campfire! It appears to be more than
just a means of evangelizing children
of unbelievers. Its mission statement includes “reaching out to children both
within the Canadian Reformed Church
community, as well as within the various inner city communities with which
we have become involved.” From this
statement it is clear that they also evangelize covenant children. This purpose
was confirmed in a director’s Report,
“the children from our church community were confronted with questions
that are sometimes left unasked in an
established church community, such as,
‘Why did Jesus have to die? How do
you know if you are saved or not? What
is salvation?’” (Clarion Year End Issue
1998, p 630). This is not true. These
questions are asked of and explained to
every child of Canadian Reformed parents. All are required to study and memorize the Heidelberg Catechism which
explains very clearly and succinctly
why Jesus had to die in Lord’s Days 5
and 6. Salvation is explained in Lord’s
Days 11-19. The awareness that we are
saved is dealt with, among other places,
in the opening Lord’s Day (“What is
your only comfort in life and death?),
and in Lord’s Day 7 on true faith. If
questions as delineated above are not
being answered in our community, then
it is not the responsibility of a Childrens’
Bible Camp to provide the answers. It
is the task of the parents, the minister
and elders.
The material
Another consideration in not promoting Campfire! as Council was the
material that was being taught at Camp.
At the time only one sample was available of the type of instruction provided
there. That was the program “Welcome
to TeenWeek!” After reading it through,
Council came to this conclusion, which
was also published in the pastoral letter:
The program, “Welcome to TeenWeek”. . . contains an individualistic thrust and an emphasis on the
personal commitment to Jesus
without an eye for the covenant
promises of God and the communion of saints. That does not mean
there are no good elements in this
program, but its style is more in
the evangelical mould of Billy Graham. To quote from the opening
lines of one devotional, “I have
decided I’m gonna live like a believer, turn my back on the deceiver, I’m gonna live what I believe . . . Have you decided?”
Let me conclude with the final paragraph of the “pastoral letter” written to
the congregation, “These comments are
not intended to dampen enthusiasm for
witnessing about “the Saviour of the
world” to others. Rather, they are raised
in a spirit of brotherly love and in the
hope that the enthusiasm for witnessing
can be channeled into a course that is
in accordance with the Word of God as
summarized in our confessions.”
Z. Ursinus in his Commentary on the Heidelberg Catechism, remarks that in denying
infant baptism the Anabaptists “set aside the
solemn obligation by which God will have
the offspring of his people consecrated to
Him from their very infancy, distinguished,
and separated from the world . . .” (emphasis added) p, 367.
1
Response to J. Ludwig
By Cl. Stam
My editorial did not mention any
specific congregation or consistory, because I wanted to deal only with the
matter itself, without prompting others
who might feel accused to write a
lengthy rebuttal. I had not even read
the pastoral letter from the consistory at
London when I wrote the editorial. Perhaps it’s just as well.
It is not difficult to scrutinize a new
endeavour and find it severely lacking.
Campfire! is an organization that made
a beginning with a form of evangelism,
and it is very easy to point to some of
the early inconsistencies and problem
areas. The council of Hamilton has tried
to address these and is still doing so,
working with the young people to come
to a better understanding and methodology. We try to offer solutions and
give direction. Give the youth some
encouragement, direction, and trust.
Exceptions should not be presented
as a rule. The rule is that counsellors
must be communicant members of the
Canadian Reformed Churches. It has
happened that others have also functioned in this capacity. But that is not
the rule. Perhaps with a few good
counsellors from the Church at London, the quality of care would suddenly improve significantly, but things
have to grow in the right direction. If errors are made, the whole concept does
not need to be discarded.
Let’s not hide behind words as “hesitancy officially to support this organization” as if this still leaves it up to the members. The reality is that if one publishes a
public letter emphatically not endorsing
17
but elaborately critiquing an organization
and its efforts, he, in fact, tells the members also not to participate. I imagine
that a consistory does not publish a pastoral letter unless there is reason for great
alarm. A pastoral letter does have the
imprimatur, “thus says the Lord . . . .”
Be that as it may, I still have a problem with the main suggestion that distinction does mean separation. The example of Israel in Canaan can hardly be
used to undergird the notion of separation. The redemptive historical character of Israel’s place in Canaan must be
kept in mind. Quoting from Article 25
of the Belgic Confession does not prove
anything, for that article deals with the
ceremonial laws that were a part of the
old dispensation functioning within Israel. We do not confess there that we
must treat our neighbours today as
Canaanites. We ourselves have been
ingrafted as wild olive shoots into the
olive tree that is the spiritual Israel,
and we must consider the kindness of
God “provided that you continue in
his kindness” (Rom 9:22).
The distinction between covenant
children and children of the world is
spiritual, and should not be externalized. Campfire! does not encourage
our children to be friends of the world.
I find that conclusion unfounded and
hurtful. Our children know other children in their neighbourhood, sometimes have “friendships” with them, and
these children may be invited to camp
so that they may see how our children
are taught and motivated. In that
process Campfire! does ask of our children to show that they are different,
i.e., covenant children of God.
The theme “Children of God” did
not suggest that every child at the camp,
baptized or not, is a child of God, and
thus negated the antithesis, but explained what it means to be a child of
God, in the hope that the children of the
world would desire to be God’s children also. Campfire! maintains the distinction that God has laid, and brings
that out through Scriptural teaching.
Evangelism always stresses the call
to repent and believe, to receive and
acknowledge the Lord, and hence
evangelism is very personally directed
to individuals, but does this merit a
likening to the style of Billy Graham
with all the attendant Arminian undertones? I regret this association, for it
leaves a lasting but false impression.
Casual name-dropping should not be
done in the church.
Contrary to Rev. Ludwig, I also understand that in a camp setting some
of our own children find it easier to
open up and share some of their questions and concerns with others than
they would sometimes in the home
(church) setting. The home (church)
setting does not necessarily foster discussion and openness, but can stifle a
youth because he fears rejection. Not
every youth can talk easily and openly
with the minister, whose views are
perhaps well-known in the congregation on most issues.
The relative openness at camp is not
a threat to the parents, elders, and ministers, but may be helpful in ways that
were hitherto unavailable. Besides, all
parents and office bearers may visit the
camp, observe and participate, and also
discuss with their children what they
have learned at camp. They might be
pleasantly surprised.
The consistory at London raises its
concerns “in the hope that the enthusiasm for witnessing can be channeled into
a course that is in accordance with the
Word of God as summarized in our confessions.” This is a very pious wish, which
I am willing to acknowledge, but then
I’d like to see some concrete, positive
guidance from this consistory and others
who disagree with Campfire! So far, I
have read only how we should not do it.
What do these churches regard as proper
evangelism? Please enlighten us.
L
ETTERS TO THE EDITOR
Please mail, e-mail or fax letters for publication to the editorial address.
They should be 300 words or less. Those published may be edited for
style or length. Please include address and phone number.
Dear Editor:
Thank you for your timely articles
concerning the events of September
11 and our Christian response. “The
Possibility of Evil” by Mark Slomp
(Clarion, Nov 9, 2001) noted that evil
lies in the “heart of every human who
draws a breath” but that Christians
cling to the sure hope that “evil will
not prevail.” Mr. Slomp applauded
President George Bush’s September
14 Prayer Service address to the
American people, where he quoted
from Romans 8:38. I also listened to
18
that speech and was much encouraged at the openness of the President’s faith, until I realized that he
left out a couple of crucial words, in
fact, the most important ones of all.
President Bush ended his quote as
follows, “ . . . nor anything else in all
creation will be able to separate us
from the love of God . . .” and left
out “that is in Christ Jesus our Lord.”
This was likely done with intent so
as not to offend Muslims, Jews, and
other non-Christians. It is perhaps understandable that a President of a
multi-faith country would choose to
do that, but therein lies the challenge
for all Christians. Do we stand for
the full message of the gospel if we
choose to omit the name of Him who
makes it possible to be reconciled to
God, and fully loved by Him? “Salvation is found in no one else, for
there is no other name under heaven
given to men by which we must be
saved (Acts 4:12).
Sincerely,
Sarah Vandergugten
Cloverdale, B.C.
UR LITTLE MAGAZINE
O
By Aunt Betty
Break the Code
Dear Busy Beavers,
by Busy Beaver Keleigh Bartels
I hope you had a good Christmas and a happy New
Year. Were you allowed to see the new year “in”? Did you
enjoy it?
I wish you all God’s blessing for a fruitful 2002. May He
bless you with health and happiness.
Lots of love, Aunt Betty
A JOKE
from Busy Beaver Keleigh Bartels
Knock, knock.
Who’s there?
A little boy who cannot reach the doorbell!
Puzzles
Where were they going?
1.
2.
3.
4.
5.
6.
7.
8.
9.
10.
11.
12.
13.
14.
15.
Where was Jesus going when He cursed the fig tree?
Matt 21:17-23
Where was Jesus going when the man sick with
the palsy was brought to Him? Matt 9:1-2
Where was Jesus going when He came upon the
possessed man living among tombs? Mark 5:1-5
Where was Jesus going when the Greek woman
cried after Him? Mark 7:24-30
Where was Jesus going when a large company of
women bewailed Him? Luke 23:24-33
Where was Peter going when the enemies led Jesus
to Jerusalem after His arrest in the garden? Luke
22:54-55
Where was Jesus going when the disciples followed
Him amazed and afraid? Mark 10:32
Where was Jesus going when blind Bartimaeus
was brought to Him? Mark 10:46-51, 11:1
Where was Judas going after he left the Upper
Room? Mark 14:10
Where was Jesus going with his disciples after He
left the Upper Room? Mark 14:12-26
Where was Judas going with the temple policemen?
Mark 14:43
Where were the chief priests and Pharisees going
the day after Jesus’ death? Matt 27:62-66
Where were Peter and John going to make preparations for the Passover? Luke 22:7-13
Where were Cleopas and his friend going when
overtaken by the Lord? Luke 24:13-22
Where was Simon, the Cyrenian, going when Roman soldiers pressed him into service? Luke 23:26
Uses of Oil
There were many uses for oil in the Bible.
Match the use and user.
1. Wise
virgins
2. Jacob
3. Solomon
4. Elijah
a. Anointing a king
b. Bathing
c. Celebrating joy
d. Consecrating
a place
5. Samaritan e. Cooking
man
6. Samuel
f. Doctoring
7. Huram
g. Blessing a tribe
8. A widow h. Exchanging for
cedar
9. Moses
i. Lighting lamps
10. Israelites j. Paying debts
11. Issachar k. Offering
1 Samuel 16:1
2 Chronicles 2:10-11
1 Chronicles 12:39-40
Genesis 35:14
1 Kings 17:12-16
Luke 10:34
Deuteronomy 33:24
1 Kings 5:10-11
Matthew 25:7-8
2 Kings 4:2-7
Numbers 15:10
FROM THE MAILBOX
Welcome to the Busy Beaver Club,
Kaitlin Doekes. Do you help look after
your new puppy? It must have been a lot
of fun to be able to go to the Lakes with
your uncle, aunt and cousins. And it
would have been very interesting watching the ship come in from Sault St. Marie. As for it being nice
to sleep in your nice warm beds, I guess the saying is right,
“There’s no place like home,” don’t you think? Bye for now.
Welcome also to the Busy Beaver Club to Annemarie Slaa.
I’m glad you enjoy the puzzles in Our Little Magazine. They are
fun to do, aren’t they. Is it interesting having your own dad for
your teacher at school, Annemarie? It must be nice to have
three brothers. Write again, won’t you, Annemarie. Bye.
Another welcome is extended to Keleigh Bartels. You did
make some very nice puzzles, Keleigh. I will try to get them
into Our Little Magazine for you. But not both at the same
time. I will put one in now and another one at a later date.
Is that okay? Thank you also for your joke. Write again, won’t
you, Keleigh.
19
CLARION
ADVERTISEMENTS
Births
Now, our God, we give you thanks, and praise your glorious name.
1 Chronicles 29:13
We praise God for our firstborn daughter!
OLIVIA SOO-YING
Born October 4, 2001
Andrew and Julia Chong
621 Dynes Road, Burlington, Ontario L7N 2V4
With all thankfulness to our Gracious, Heavenly Father who has
richly blessed our family with His precious gift, we
Ken and Karen Gelderman,
along with Brad and Kim joyfully announce the safe arrival of
STEVEN COLBY
Born October 24, 2001.
The LORD has done great things for us, and we are filled with joy.
Psalm 126:3
We, Chris and Rebecca Feenstra (nee Penninga) thank and praise
the LORD for blessing us with a healthy daughter, our first child
MACKENZIE CHRISTINE
Born November 1st, 2001
1st grandchild for Hein and Christina Penninga
4th grandchild for Willem and Saakje Feenstra
231 Leonard Street, Arthur, ON N0G 1A0
For the LORD is good and His love endures forever; His faithfulness
continues through all generations. Psalm 100:5
With thankfulness to the Lord for entrusting us with another covenant
child, we announce the birth of
IAN MARK
Born November 5, 2001
Richard and Gwenda deHaas (nee Penninga)
A little brother for Tyler and Justin
17836-57 Avenue, Surrey, BC V3S 1H3
With thankfulness to our heavenly Father, the creator and giver of
life,we joyfully announce the birth of our fifth child, a son
RYAN PATRICK
Born October 18, 2001
A brother for Sheryl, Anthony, Evan and Brittany
Ron and Rose Wiegers (nee deHaas)
He is named after his special Auntie Patricia.
216-49A Avenue, Langley, BC V3A 6C4
With thankfulness to our heavenly Father, we announce the arrival of
our son/brother
TRENTON KEVIN BEICHTER
Born on November 9, 2001
Juergen and Joyce Beichter (nee Veenendaal)
Nathan, Marlena, Sheldon, Warren and Larisa
Box 393, Carman, MB R0G 0J0
20
Great is the LORD and greatly to be praised, and his greatness is unsearchable. Psalm 145:3
We thank and praise the Lord, Creator of Life, for blessing us with
the birth of another covenant child
BRADLEY JACOB
Duane and Wendy Koster
A little brother for Connor and Samuel
530 St. George Street West,
Fergus, ON N1M 1J8
[email protected]
With thankfulness to the LORD we would like to announce the arrival
of our daughter
HENRIETTA DIANE
A sister for Cornelius
Duco and Joyce Feenstra
8670 Sideroad 25, RR 2, Belwood, ON N0B 1J0
The LORD is righteous in all His ways and loving toward all He has
made. Psalm 145:17
With joy and thankfulness to our Heavenly Father, we Gary and Pam
Nijenhuis (nee VanBeek) announce the birth of our firstborn, a son
JAYDON LUKE
1st grandchild for Albert and Janice VanBeek
5th grandchild for Gary and Mary Nijenhuis
209 Domville Street,
Arthur, ON N0G 1A0
Loving shepherd of Thy sheep, all Thy lambs in safety keep. Psalm 45
Thanking our Heavenly Father for making everything well and entrusting into our care another one of his children, we joyfully announce
the birth of our daughter
JENNIFER VANESSA
A little sister for Nathan
She is named after Oma Jongsma
Andy and Hilda VanSchyndel
43 Topham Boulevard, Welland, ON L3C 3G1
Give thanks to the LORD, for He is good. His love endures forever.
Psalm 136:1
On December 3, 2001, the L ORD graciously gave us another
covenant son, whom we’ve called
NATHAN BASTIAAN
His first name means “He (the LORD) has given.” His second name is
after his paternal grandfather, Bastiaan (Robert) Lodder.
Theo and Marina Lodder (nee Vandermeer)
Joshua, Katie
5621-51 Street, Taber, Alberta T1G 1K6
We thank our Heavenly Father, the Creator of life, for entrusting to us
a son
WARREN MICHAEL
Born December 8, 2001
A brother for Justine, Allison, Leah, Meghan and Emily
Gerald and Carmen Harke
RR 3, Holland Centre, ON N0H 1R0
With thankfulness to our heavenly Father for entrusting to us one of
His covenant children, we announce the birth of our second child, a
daughter
KRISTEN JOANNE
Born on November 29, 2001
Andrew and JoAnne DeBoer (nee VanSoelen)
A sister for Kurtis
7610 Sixteen Road, RR 1, Caistor Centre, ON L0R 1E0
My mouth will speak in praise of the LORD. Let every creature praise
His holy name forever and ever. Psalm 145:21
We thank the Lord and Giver of Life for hearing our prayers and once
again entrusting to us one of His covenant children. We celebrate
the miracle of our son’s birth
NOAH GREGORY
Born December 20, 2001
Garth and Alida Spanninga
A brother for Sara, Shane†
415 Scott Drive, Orangeville, Ontario L9W 4M1
Engagements
With thankfulness to God, who brought us together, we,
ADRIAN SCHOLTENS and TERI OOSTERHOFF
announce our engagement.
We plan to be married, D.V., May 2003.
RR2, Dunnville, ON N1A 2W2
[email protected]
Sing and make music in your heart to the Lord, always giving thanks to
God the Father for everything, in the name of our Lord Jesus Christ.
Ephesians 5:19-20
Giving thanks to the Lord for directing our path of life, we
KAREN FLOKSTRA and HERMAN POST
announce our engagement with music in our hearts.
December 18, 2001
678 Marley Road, Burlington, ON L7T 3R9
Praise the Lord . . . Give thanks to the LORD, for He is good; His love
endures forever. Psalm 106:1
Believing that God has brought us together, we
BRENDA BYSTERVELD and RICHARD HOVIUS
joyfully announce our engagement on December 11, 2001.
20643 – 36 Avenue, Langley, BC V3A 4Y3
With thankfulness to the LORD for directing our paths together and
praying for His continued guidance we,
MARJORIE VANDERWOERD and WENDELL DALLINGA
joyfully announce our engagement.
December 14, 2001
10 Jason Drive, RR 5, Guelph, ON N1H 6J2
Weddings
It is good to praise the LORD and make music to your name, O Most
High, to proclaim your love in the morning and your faithfulness at
night, to the music of the ten-stringed lyre and the melody of the
harp. Psalm 92:1-3
With thankfulness to the LORD for his covenant faithfulness, Mr. and
Mrs. Bill Vanderpol are pleased to announce the marriage of their
daughter
EVELYN THEODORA to FREDERICK RALPH
son of Mr. and Mrs. Roelof Nieuwenhuis. The ceremony will take
place on January 26, 2002 at 4:00 p.m., D.V., in the Langley Canadian
Reformed Church.
Rev. D. Poppe will officiate.
Mr. J. Smith will give the message.
Let Thy steadfast love, O LORD, be upon us even as we hope in Thee.
Psalm 33:22
Desiring God’s will for our lives, and believing that this includes each
other, we
JENNIFER JONKER and JACK THALEN
together with our parents, Mr. and Mrs. Peter and Henrietta Jonker
and Mr. and Mrs. Alex and Henrietta Thalen announce our marriage,
the Lord willing, on Saturday, February 2, 2002 at 11:00 a.m. at the
Canadian Reformed Church of Orangeville, ON.
Rev. R.E. Pot officiating.
Future address: 7637 Wellington Road, #7,
Alma, ON N0B 1A0
In his heart a man plans his course, but the LORD determines his steps.
Proverbs 16:9
With thankfulness to the Lord, Mr. and Mrs. Henry Stel are pleased
to announce the joy of the marriage uniting their daughter
JESSICA RENEE to MARCEL BRUCE
son of Martin Peters and Bernice Peters, the Lord willing, at 1:00
p.m. on Friday, January 25th, 2002 in the Canadian Reformed
Church, Neerlandia, Alberta.
Rev. W.B. Slomp officiating.
Future address: Ste 4, 5133 51st Street,
Barrhead, AB T8N 1A2
*****
Thank You
We would like to thank everyone who in thoughts, prayers and
deeds brought and sent comfort to us at the passing of my
beloved wife, our dear mother, grandmother and great-grandmother, Johanna Maaike de Jong (van der Wielen).
Our Lord, through the communion of saints, from all parts of this
country, surrounded us with compassion in our time of sorrow.
It has been a great comfort for us and we want to express our
gratitude to you all.
Thank You.
C. de Jong and families, Surrey, BC
21
Teaching Positions
Obituaries
Therefore my heart is glad and my tongue rejoices; . . . you have
made known to me the path of life; you will fill me with joy in your
presence, with eternal pleasures at your right hand. Psalm 16:9, 11
On the 26th of October, our sovereign Lord promoted our faithful
brother
WIM VANWINKOOP
into eternal glory.
We thank God for how he enthusiastically shared the joy of his
faith and promoted the study of His Holy Name. His contribution and encouragement to the congregation will be missed but
always remembered.
The Yarrow Men’s Society
Credo Christian School, Woodbridge, Ontario (Brampton and
Toronto) invites applications for
FULL-TIME TEACHER for Grades 1/2
starting as soon as possible.
We also invite applications from those expecting to graduate in
2002.
For information, contact the Principal, Miss L. Maat
School: (905) 851-1620; Home (905) 453-7480
e-mail: [email protected]
Letters of application stating qualifications, experience and references
should be sent to:
Jack Vanderee, Secretary, Education Committee
42 Springhead Gardens, Richmond Hill, ON L4C 5B9
. . .They will enter Zion with singing; everlasting joy will crown
their heads. Gladness and joy will overtake them, and sorrow and
sighing will flee away. Isaiah 35:10
On November 16, 2001, the Lord, in His wisdom, took home
to Himself, His child, our dearly loved husband, father and
grandfather
DANIEL SIMON DOESBURG
at the age of 64 years.
He fought his almost two year battle with cancer, with courage
and optimism, and looked forward to meeting with his Lord.
He will be deeply missed by:
Chilliwack, BC:
Hennie Doesburg (nee Brink)
Langley, BC:
Diane and Norman Vanderhorst
Amy, Jason, Kayla, Matthew,
Dana Simone
Spruce Grove, AB: Keith and Bonita Doesburg
Danny, Kim, Wendy, Vicki
Sid and Grace Doesburg
Vernon, BC:
Brittni, Brodie, Colton
Langley, BC:
Carol and Gord Vandeburgt
Jasmine, Austin, Joshua
Trevor and Melanie Doesburg
44975 Cumberland Avenue, Chilliwack, BC V2R 3C2
Canadian Reformed School Society of Calgary operating Tyndale
Christian School Invites Applications for
TEACHER/PRINCIPAL
Applicants interested in applying to a School Society with positive
parental involvement may contact:
Eric van der Veen, Chairman
403 280-6480(Home)
[email protected]
or Craig van Ellenberg, Secretary
74 Marbrooke Circle NE, Calgary, Alberta T2A 2W6
[email protected]
Thank You
The Canadian Reformed School Society of Burlington Inc. operating
John Calvin Christian School, invites applications for the position of
PRINCIPAL
for the 2002-2003 school year.
Applicants must be capable of providing guidance and direction to
teaching staff in the day-to-day educational setting, and in facilitating
their ongoing professional development. The ability to relate to students and parents, as well as the School Board, would be highly valued.
For more information about this position, please contact the
Board Chairman, Rob Wildeboer at
(905) 631-8434, or Fax at (905) 639-9704
Applications may be addressed to:
Corresponding Secretary, Mrs. Hilda Tiggelaar
c/o John Calvin Christian School
607 Dynes Road, Burlington, ON L7N 2V4
Soli Deo Gloria
To all and everyone who congratulated us for our 55th Wedding
Anniversary we say: Thank you so much!
Mr. and Mrs. T. vanLaar, Chilliwack, BC
Thank You
Barbara and Martin Van Bostelen would like to thank all our
brothers and sisters in Christ, in Canada and abroad, who sent
us cards and gifts on our 25th Wedding Anniversary. May God
bless you all!
Barbara and Martin Van Bostelen
22
Due to expanding enrolment, the Board of John Calvin School,
320 Station Street, PO Box 280, Smithville, Ontario L0R 2A0 invites
applications from
TEACHERS
for the school year 2002-2003. Grade level(s) to be determined.
Qualified and interested persons are encouraged to apply. For further information about the possible positions, please contact the
principal,
Mr. F.C. Ludwig, at (905) 957-2341 (school) or
(905) 957-3111 (home)
Applications, accompanied by resumes, may be addressed to the principal at the address of the school as listed above. You may also choose
to fax (905-957-2342) or e-mail [email protected] this material.
Would you like to be part of a wonderful community? The Bulkley
Valley of British Columbia is the place to be!
We have a small school with 88 students in grades K-9. In 1999 the
school closed Grades 9-12 due to a shortage of staff. This year we
were able to hire another teacher and restore Grade 9. Next year we
would like to restore Grade 10. There is an excellent atmosphere in
the school, positive staff relationships and supportive parents. We
are looking for keen, dedicated professionals who love children, set
high standards and submit their whole life to God.
Ebenezer Canadian Reformed School of Smithers and Houston
invites applications from qualified
TEACHERS
who are members of the Canadian Reformed Church or a sister
church, for the following openings for the 2002/2003 school year:
High School (Grades 7-10) English and French
Kindergarten teacher (part time)
We welcome inquiries and applications from interested teachers for
either a full time or part time position. We are able to offer flexibility
in job assignments.
For information please call or email the principal,
Derek Stoffels, at work at (250) 847-3492 or
[email protected], or, at home at (250) 846-5262
Please submit applications to:
The Board, Ebenezer Canadian Reformed School
Box 3700, Smithers, BC V0J 2N0
The Board of Covenant Christian School, London, Ontario (London
and Kerwood) invites applications for a
FULL-TIME PRIMARY TEACHER
to commence, D.V., September 2002.
For further information please contact either:
Mr. Frank Oostdyk, Chairman of the Board
(519) 652-3826 (home)
Mr. Clarence Blokhuis, Principal
(519) 680-2770 (home) or (519) 681-1196 (school)
Letters of application articulating philosophy of education, experience,
qualifications and references should be mailed to:
Mrs. Hilda Boeringa (Secretary of Education Committee)
5776 Underpass Road, RR 5, Watford, ON N0M 2S0
email: [email protected]
The Board of the Canadian Reformed School
Society of Winnipeg invites applications for
TEACHING POSITIONS
in the junior/middle years of
Immanuel Christian School.
Duties to commence August 1, 2002. Applicants should be able to obtain
or be willing to work towards acquiring a Manitoba Teacher’s Certificate.
Immanuel Christian
School highlights…
• 10 full time teachers
• 4 part time teachers
• mostly single grades
• a resource program
• 199 students in
grades K-12
Winnipeg highlights…
• two Canadian
Reformed Churches
• population of 650,000
• a wide variety of
services and cultural
activities
• affordable housing
If you are interested or would like additional information, please contact:
Mr. H. Slaa
Mr. A. Gunnink
CHAIRMAN OF THE BOARD
PRINCIPAL
phone: 204.222.2880 (home)
phone: 204.224.9206 (home)
204.661.8937 (work)
MAIL OR FAX YOUR APPLICATION TO:
Immanuel Christian School
215 Rougeau Ave. Winnipeg, Manitoba R2C 3Z9
Fax: 204.669.7013
Covenant Canadian Reformed
Teachers College
HAMILTON, ONTARIO
ADMISSIONS SEPTEMBER 2002
The Board of Covenant College invites applications from
prospective students for the 2002-2003 academic year.
The College offers teacher training programs to prepare candidates for teaching positions in the K-Grade 10 range.
Admission Requirements:
The Maranatha/Emmanuel Canadian Reformed School Society of
Fergus, Guelph and district invites applications for
TEACHING POSITIONS
in our 1-6 elementary wing and 7-10 junior high wing for the 20022003 school year.
There are 252 students in 1-10. Duties to commence August 1,
2002.
If you are interested or would like additional information, please contact:
H.J. Nobel, principal
(519) 843-3029 (work); (519) 848-3922 (home)
K. Swaving, chairman of the board
(519) 824-8520 (work); (519) 846-8566 (home)
Applications to be addressed to:
Maranatha/Emmanuel Christian School c/o Education Committee
RR 3, Garafraxa Street, Fergus, ON N1M 2W4
For the 1-year Diploma of Education program:
a suitable university degree.
For the 3-year Diploma of Teaching program:
a grade XII diploma with university entrance equivalence.
Prospective candidates are invited to contact the College for
more information and/or to obtain an enrolment package. Candidates who plan to seek admission in the year 2003 are also encouraged to contact the College as soon as possible.
Covenant Canadian Reformed Teachers College
Location:
Tel:
Fax:
E-mail:
Postal:
410 Crerar Drive, Hamilton, Ontario
905-385-0634
905-385-8409
[email protected]
856 Upper James Street, Box 20179,
Hamilton, Ontario L9C 7M5
23
The Board of Dufferin Christian School, Carman, MB invites applications for positions as
HIGH SCHOOL TEACHER
Applicants
• have or able to obtain a Manitoba Professional Teacher’s Certificate
• are members of a Canadian Reformed Church or one of its sister
churches
• are enthusiastic team players and would enjoy working within a
small high school setting.
The Job
• flexible teaching assignments within all high school subject areas:
French, English, Social Studies, Mathematics, Computer Studies,
Reformed Studies, Sciences.
• Duties to commence August 1, 2002.
Also as
SPECIAL NEEDS ASSISTANT
Applicants
• have a high degree of interest in working with special needs children
• are members of a Canadian Reformed Church or one of its sister
churches.
The Job
• work one-on-one with a Special Needs student – currently in
grade 11
• work in a team setting with the classroom teacher, the Special
Needs Coordinator, and the parents to develop and implement
an Individualized Education Plan (IEP)
• full-time position with duties to commence in March 2002
• training will be provided and opportunities exist for further professional development.
DCS is a K to 12 school with 226 studies and 16 full time staff
members. Additional information on the school, the community,
and education in Manitoba can be found on our website:
<home.merlin.mb.ca/~dufferin>.
If you are interested please contact the principal for further information:
Mr. Rob vanSpronsen
Phone: (204) 745-2278 - school or (204) 745-3996 - home
Applications can be sent to
Mr. Ron DeRuiter, Secretary
PO Box 1450, Carman, MB R0G 0J0; Fax: (204) 745-3441
Email: [email protected]
Timothy Christian School, Hamilton, Ontario invites applications
for a
possible PRIMARY and a possible INTERMEDIATE (7/8) POSITION
for the 2002-2003 school year.
Those with skills in the French language will receive preference for
the intermediate position.
For further information, please contact the principal,
Miss D. deBoer
School: 905-385-3953 Fax: 905-385-8073
Letters of application stating qualifications, experience and references
should be sent to
Timothy Christian School c/o Education Committee
Box 20007, Upper James Postal Outlet, Hamilton, ON L9C 7M5
24
Guido de Brès Christian High School
Due to changing enrollment and possible staff replacement, we require full or part-time
TEACHERS
Special consideration will be given to applicants with qualifications
in a combination of the following:
English, Mathematics, Science, Religious Studies,
French, Instrumental Music
All positions would commence September 1, 2002.
For further information, please contact the Principal, Mr. VanDooren,
at school.
Telephone: (905) 574-4011; Fax: (905) 574-8662;
Letters of application should include university and teaching qualifications, two letters of reference, and your statement about Christian
education. Mail to:
Guido de Brès Christian High School
Education Committee
Box 20098, Upper James Postal Outlet
Hamilton, ON L9C 7M5
FOR THE 2002-2003 SCHOOL YEAR
The Canadian Reformed School Society of Flamborough, Inc. operating Covenant Christian School is in need of another full-time
TEACHER
Qualified persons are asked to send their letter of application and resume to the address below.
For further information, please contact the Principal.
Mr. G. Hofsink, Principal
(905) 689-3191 (school); (905) 383-6782 (home)
Applications may be sent to:
Education Committee – Covenant Christian School
497 Millgrove Sideroad, PO Box 2, Millgrove, ON L0R 1V0
Come and teach in the heart of the beautiful Fraser Valley where
spring comes early!
The Board of the Canadian Reformed School Society
of Abbotsford, B.C.
operating the John Calvin School
invites applications for:
PRIMARY (K-Gr. 3) and INTERMEDIATE TEACHERS (Gr. 4-7)
Successful applicants must:
• be a communicant member of a Canadian/American Reformed
Church or a sister church;
• be able to obtain an Independent School certificate or certification
from the BC College of Teachers;
• be able to commence duties as of September 1, 2002;
• furnish two letters of reference;
• furnish a character reference from the applicants’ pastor.
• Applicants with French and Music proficiency would be an asset.
For information contact the principal,
Mr. P.H. Torenvliet
1-604-823-6814 (school); 1-604-854-5851 (home)
1-604-823-6791 (fax); [email protected] (e-mail)
Send applications to the Secretary of the Board:
c/o John Calvin School
4268 Stewart Road, Chilliwack, BC V2R 5G3
The Board of the American Reformed School of Lynden invites
applications for
TWO FULL-TIME TEACHING POSITIONS
We are opening the doors of our Grade 1 - 8 school in September,
2002 with Mr. Otto Bouwman as Principal.
Qualified persons may submit their letter of application to
Mr. Henry Klos, Secretary, at
9140 Bloom Road, Lynden, WA, 98264.
For more information about the surrounding area please contact
Mr. Klos at 360-354-7559
or by email at [email protected]
With much thankfulness, the Board of Governors of
Covenant Canadian Reformed
Teachers College
notes the enrolment of fifteen students in its two programs:
the one-year Diploma of Education program and the threeyear Diploma of Teaching program. With good trust and confidence, we anticipate that this trend will continue in the years
to come.
Currently, the College operates with two full-time faculty members and several part-time instructors.
Further, Covenant Canadian Reformed Teachers College is
committed to pursue avenues for providing in-service teacher
support and professional development.
In keeping with decisions made at the 2001 Annual Board of
Governors meeting, we invite applications for the position of a
FULL-TIME LECTURER
Duties commencing with the 2002-2003 academic year. Teaching assignments are negotiable, depending on the area of specialization, expertise, and interest.
In order to assist us in our planning, the Board of Governors
invites anyone who is interested in teaching at Covenant Teachers College on a full-time basis, to get in touch with us.
The suitable candidate(s) will
• have a deep commitment to Reformed education as offered at our elementary and secondary schools;
• be a communicant member in good standing of a Canadian Reformed Church or a sister church;
• hold an advanced degree in Education or be in the
process of completing one;
• have an interest in in-service teacher development as
well as pre-service training;
• have excellent teaching skills;
• possess good communication skills, both oral and written;
• demonstrate strong leadership qualities.
For further information, please contact:
C. van Halen-Faber, Principal
(905) 385-0634 (CCRTC)
Fax: (905) 385-8409; E-mail: [email protected]
and/or
M. de Gelder
Program and Personnel Committee, Convener
(905) 659-3354
The Board of The William of Orange Christian School, Surrey, BC
invites certifiable teachers to apply for a
TEACHING POSITION
at our elementary school (grades 1-7).
Although we prefer an application from a colleague who is interested
in an intermediate teaching position, the board encourages all
interested elementary teachers to apply for this position.
Inquiries about this position may be directed to the principal,
Mr. Nap by February 15, 2002; phone 604-576-2144 (school) or
604-576-1498 (home) or 604-576-0975 (fax),
email: [email protected]
Applications should be sent to:
Mr. A. Faber
7193 115 Street, Surrey, BC V4E 1X8
In LINK
with you
Check out Clarion’s website at:
<premier.mb.ca/clarion.html>
Churches Note: We invite you to link Clarion’s
homepage to your church’s homepage.
7 DAY ALASKA CRUISE
on the beautiful
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May 31 to June 7, 2002
Cruise the Inside Passage. Visit Ketchikan,
Skagway, Juneau, Sitka, Hubbard Glacier
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PRICE INCLUDES CRUISE, MEALS
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Sunday worship service
LAST OPPORTUNITY – BOOK TODAY!
CALL GRACE
VISSCHER
Tel: (604) 530-6771; 1-800-811-2388
CHRISTIAN GUIDED TOURS
BC. Reg. # 981
25
Combination H.D./A.G./Auto/Sm. Eng.
Repair Shop
Investment Planning Counsel
has opening for a
Financial Planning Professionals
of Canada
TM
MECHANIC
• R.R.S.P.s / R.R.I.F.s
• Mutual Funds
• Life Insurance
• High Yield Cash Accounts
• GICs / Term Deposits
• Financial Planning
Preference given to licensed H.D., but will consider
all, including apprentice.
Phone Ken at
1-780-674-4419
or send resume to
Neerlandia Co-op
PO Box 188
Neerlandia, AB T0G 1R0
ASSOCIATES / ADMINISTRATION
Roland Van Andel
Single Dutch guy 27, is looking for a girlfriend 20-28
young somewhere in Ontario, for a serious relationship
with lots of humour.
My hobbies are curling and traveling.
Please send an e-mail to [email protected]
HEALTH AND SAFETY
Sales Executive
SafetyCare Inc. is an international company which produces
and distributes its own range of Safety Training Videotapes
and Manuals. Working out of our Burlington, Ontario office, we
provide companies throughout Canada with quality aids to help
train their staff in health and safety.
We are looking to add one more sales person to our existing
team. The position involves selling our products to existing customers as well as developing new business. All the sales activity is done over the phone.
The person we are looking for does not need specific qualifications, but rather should be able to demonstrate a stable history with a personal or business background that indicates persistence and determination.
PETA-GAY TAI-MILTON, B.A.
TINA TAI-DESTRO, B.A.
ASSOCIATE / INSURANCE
ANDREW JANSEN
59 Kirby Avenue, Unit 1, Dundas, Ontario L9H 6P3
PHONE: 905-628-9666
FAX: 905-628-1035
E-MAIL: [email protected]
MEMBER OF IPC FINANCIAL NETWORK INC.
COUNTRY TOWN
REALTY INC.
Serving the Smithville and Attercliffe area
since 1987
Peter Buitenwerf
Sales Representative/Owner
(905) 957-5000
107 Griffin St. S.
Smithville, ON L0R 2A0
Res. 905-386-6678
Cell (905) 973-3198
Fax (905) 957-1204
24 Hr. pager
We offer a basic salary, plus commissions and health benefits,
with potential first year earnings of $30,000 - $40,000.
If this position interests you, please call Ed Aasman at
SAFETYCARE INC.
(905) 631-6070
Advertise in
the
26
THE MUSIC GROUP
&
THE PIANOHOUSE
FOR
CONTENT
HOME AND CHURCH ORGANS
&
Quality new and used
PIANOS and
GRAND PIANOS
5205 Harvester Rd. #2 Burlington, ON L7L 6B5
Tel. & Fax (905) 631-1929 or 1-888-PIANO-81
Visit us at our web site
www.pianohouseburlington.com
and/or
www.organs.ca
HERITAGE CHRISTIAN SCHOOL
Viola Van Otterloo
5611 E. Amherst Avenue
Denver, CO 80222 - 7014
303-759-0984
In keeping with our promise to educate our children in
the Reformed faith, we are asking for your support in the
continuing operation of our school. Heritage Christian
School faces a deficit of $25,000 for the coming year.
Please prayerfully consider assisting our school.
I would like to support Heritage Christian School with
a donation of
____ $50 ____ $75 ____ $100 ____ $250 ____ $500
Political-Economic
Activity
to the
Honour of God
by John Boersema
Everything that we do, must be done to
the honour of God. But, how does a
Christian do that when making political
choices? In particular, how do we decide which economic policies
deserve our support? What should be done about unemployment,
inflation, the poor? What should the role of the government be? Should
the market be left free to operate on its own? Is there, in fact, a
Christian economic system? In this book, which builds on extensive
research into the economic policies of one of the small Christian
political parties in the Netherlands, John Boersema seeks to provide a
Christian approach to answer such questions.
John Boersema is a Professor of Business and Economics at Redeemer College
in Ancaster, Ontario.
Soft cover, 360 pages . . . . . . . .Can. $15.75
. . . . . . . .U.S. $11.85
Hard cover, 360 pages . . . . . . .Can. $27.50
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ISBN 0-88756-077-6
Postmodernism
A CHRISTIAN
APPRAISAL
by F.G. Oosterhoff
Other __________________________________________
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This book consists of five lectures,
each of which deals with different aspects of postmodernism.
Beginning with the reasons why the movement arose, the book
describes postmodern attitudes with respect to social justice, the
environment, religion, and education. It also shows the use
postmodern thinkers make of language and literature, and it deals at
some length with the central element in postmodernism, which is the
changing attitude toward knowledge and truth.
The author is a graduate of University College, London University,
England, where she received the Ph.D. in European history. Now
retired, she has taught courses in Ancient and European history,
Church history, and the history of ideas for several years at the
secondary and college levels.
Soft cover, 126 pages . . . . . . . . .Can. $8.00
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ISBN 0-88756-074-1
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January 4, 2002 - Pages 1

Transcription

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