2 - Free Reformed Churches of North America

Transcription

The
Messenger
V O L U M E 60 N O . 8
SEPTEMBER 2013 EDITION
>>
2
Church News
3
Missing out on the Greatest Banquet
6
The Heidelberg Catechism: 450 Years
7
The First Church Building in Israel
8
Clothing Matters - 2
11 Nipissing Church Plant Update
SPECIAL ISSUE
The Heidelberg Catechism: 450 Years
12
Medical Ethics: A Reformed Perspective - 1
15
Teaching the Catechism
18
Installation of Dr. David Murray
20
The Sinner’s Comfort and God’s Glory
22
Devotional Based on the Heidelberg Catechism
24
The Heritage of the Heidelberg Catechism
26
News Notes & Comments
28Announcements
THE OFFICIAL PUBLICATION OF THE FREE REFORMED CHURCHES OF NORTH AMERICA
SEPTEMBER 2013
>>
I THE MESSENGER
1
CHURCH NEWS
MINISTERIAL CALL: Rev. Jack
Schoeman, pastor of the Free
Reformed church of St. George,
Ontario declined the call he received
from the Abbotsford, BC, Free
Reformed congregation.
HAMILTON FREE REFORMED CHURCH
Due to construction of a new
church building on the current site,
please note the following changes:
Temporary place of worship: Dundas
Free Reformed Church - New Times:
11.30 am and 6.00 pm.
FALL 2013 SYNODICAL COMMITTEE
MEETINGS: Will be held at Dundas Free
Reformed Church, October 21 to 24,
with Hamilton Free Reformed Church
the hosting church.
New Address – Pastor of Grand
Rapids, MI, USA: Dr. David and Shona
Murray, 2930 Cooks Creek Dr., Grand
Rapids, MI, USA, Tel. 616-647-0570;
Email: [email protected]
Address Change – Pastor of Oxford,
ON: Rev. David & Elly Kranendonk,
Address: 593089 Oxford Road 13,
R.R.1, Norwich, ON, N0J 1P0
CANADA, Tel. 1-519-468-4070; Email:
[email protected]
NIPISSING, ONTARIO CHURCH PLANT
In Powassan (south of North Bay,
Ontario, off Hwy. 11)
Services are held every Sunday
at 11:00 AM and 2:30 PM with a
fellowship lunch in between, usually
upstairs at the Powassan Sportsplex,
433 Main Street, Powassan. For up-todate information check online at www.
nipissingfrc.com or contact Pastor
Van Doodewaard, 604 Lindquist Line,
Powassan, ON P0H 1Z0; Tel. 705-7245070; Email: [email protected]
OXFORD COUNTY, ONTARIO
PREACHING STATION
The Free Reformed Church of Oxford
meets at the Woodstock Seventh-Day
Adventist Church, Highway 59, ½ km
south of Hwy. 401. Worship services
are held at 10.00 a.m. and 3.00 p.m.
every Lord’s Day. For Bible study
times or other information, please
contact Mr. Peter Kuivenhoven at
519-879-6263 or email: pmkuif@live.
ca (Oxford County includes the city
of Woodstock, the towns of Ingersoll
and Tillsonburg).
PLEASE NOTE THE ANNOUNCEMENT
OF INSTITUTION AND
INSTALLATION ON THURSDAY,
AUGUST 29, 2013
New Address Youth & Education
Treasurer: Jeff Bokma, 1342 Rice
Road, R.R.2, Welland, ON L3B 5N5, Tel.
905.892.0163; Email: [email protected]
Don’t discard used Christian literature or Bibles!
CHRISTIAN SALVAGE MISSION
“Worldwide Distribution of Evangelical Literature”
3 – 120 Lancing Drive, Hamilton, ON Canada L8W 3A1
•Phone/Fax: 905-574-3334 •Web: www.csmcanada.org •Email: [email protected]
The mandate of Christian Salvage Mission is to gather Bibles and other evangelical
Christian literature no longer needed from the shelves of people across Canada and
ship it to Christians in third world countries who are less fortunate than we are.
“Gather up the fragments that remain, that nothing be lost” John 6:12
Schedule of 2013 FALL Synodical Committee Meetings to be held in the FREE REFORMED CHURCH OF dundas
OCTOBER 19
Saturday
10.30am
LONDON
Combined Elders &
Deacons Conference
2 THE MESSENGER
OCTOBER 21
Time
MondayTuesday
OCTOBER 22
OCTOBER 23
Committee Membership:
Ethics 5
Wednesday
Church Order 5
9.00 am
Publications 10
Theological Ed 12
Interchurch Relations 13
Finance
6
lunch 10
lunch
12
lunch
13
Foreign Missions
10
Outreach 12
1.00 pm
Publications 10
Theological Ed 12
Interchurch Relations 13
Interchurch Relations
13
4.00 to 6.00
Theological Ed
Psalter Revision Comm. 8
supper 0
supper 0
supper 0
Publications
10
Theol. Student Support
4
7.00 to 10.00 Ethics 5
Outreach 12
Youth & Ed
9
Theological Ed
12
Psalter Revision 8
Church Order
5
Youth & Ed
9
Please direct requests for insertions/changes to: Hans Van Doodewaard - [email protected]
I S E P T E MBER 2013
The
Messenger
SEPTEMBER 2013 • VOLUME 60 - NO.8
EDITOR
Rev. C. Pronk
655 Park Road North, Unit 29
Brantford, ON N3R 0A2 CANADA
Tel/Fax: 519.751.4470; E: [email protected]
The Editor reports to the Synodical Publications
Committee. Unsigned articles are by the Editor
Assistant Editor
Dr. G. M. Bilkes • E: [email protected]
Committee Members
Rev. D. H. Kranendonk, Secretary
593089 Oxford Road 13, R.R.1, Norwich, ON N0J 1P0
Tel/Fax: 519 348-0436 • E: [email protected]
• Dr. G.M. Bilkes • Dr. L.W. Bilkes • Rev. J.
Koopman • Rev. J. Overduin • Mr. H. Van
Doodewaard • Rev. J. Lewis • Rev. R. Van
Doodewaard • H. DenHollander
SUBSCRIPTION RATE
Canada & U.S.A. - $30.00 annually for individually
mailed subscriptions. The Messenger is published
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Requests for subscriptions, all payments and
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THE MESSENGER
c/o Janey Slingerland, Administrator
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Tel. 403 254-6591• E: [email protected]
ANNOUNCEMENTS/NOTICES
All notices for family announcements, obituaries,
anniversaries, and non-commercial advertisements for the October 2013 issue should reach
the copy editor, Ricky (Frederika) Pronk, no later
than September 10, 2013, and should be sent to:
THE MESSENGER
655 Park Road North, Unit 29,
Brantford, ON N3R 0A2 CANADA
Tel/Fax: 519.751.4470 • E: [email protected]
Read The Messenger on the Free Reformed
website: www.frcna.org
OUTREACH & FOREIGN MISSIONS
Keep contact with your missionaries on:
http://www.frcmissions.org
EDITOR: Rev. E. Moerdyk
P.O. Box 224, Coalhurst, AB T0L 0V0 CANADA
Tel. 403.381.7770 • E: [email protected]
Financial support for the various Outreach and
Foreign Missions should be directed as follows:
Foreign Missions
William F. Laman, Treasurer. All funds should be
remitted to: Peter Luth, Financial Administrator.
R.R.7, Dresden, ON N0P 1M0 CANADA
Radio Evangelism
Banner of Truth Radio Broadcast
Ken Vandenberg, Treasurer
19 Majestic Court, Brantford, ON N3P 1N2
CANADA • Tel. 519.770.3639;
E: [email protected]
Home Missions
Bert Marskamp, Treasurer
78 Windsor Dr., P.O. Box 126
St. George, ON N0E 1N0 CANADA
Refugee Fund
James Van der Zwan, Treasurer
26829 – 33B Ave., Aldergrove, BC V4W 3G8
CHRISTIAN MINISTRY TO ISRAEL
John Wilbrink. Treasurer
8 Weneil Drive, Freelton, ON L0R 1K0 CANADA
THE YOUTH MESSENGER
The semi-annual publication for youth is under the
direction of the Youth & Education Committee of
the Free Reformed Churches of North America.
EDITORS: Derek and Frances Baars
4995 Governors Rd., R.R. #2, Lynden, ON L0R 1T0
ASSISTANT EDITOR: Rev. T. Bergsma
10 Ellwood Ave., Chatham, ON N7M 3K3
MISSING OUT ON THE
GREATEST BANQUET
MEDITATION
Rev. K. Gangar
>>
The Content of the Parable
The story is simple. A man made a great banquet and when it was ready he sent a second
invitation to the previously invited guests. Each person had some excuse as to why he
could not come. The master becomes enraged, and tells his servant to fill the hall with
people from the streets and lanes of the city. Since some room still remains, the servant
is instructed to go further out to the highways and hedges and to compel them to come.
The master announces that none who had previously been invited shall taste of his supper.
The Occasion for the Parable
The Lord had earlier spoken about showing hospitality with no return in mind. In order to
emphasize the fact, He even advised, “Invite those who are poor, maimed, lame, or blind.” His
concluding words were a promise of repayment at the resurrection of the just. This triggered
a response from one in the crowd, who remarked, “Blessed is he that shall eat bread in the
kingdom of God.” Our Lord’s answer is a warning to many
who confuse having an invitation with being guaranteed a
“A certain man made a great
seat at the heavenly banquet.
supper, and bade many….”
The Jews believed when Messiah came, He would usher
Luke 14:16-24
in the golden age. They pictured the event in terms of a
banquet. The orthodox Jews assumed they would occupy
the best seats at the banquet. They did not believe that publicans and sinners would be found
there, and certainly not the Gentiles. It is for their sake (the Jews) that Jesus tells this story.
Who were the Previously Invited Guests?
Historically, this is a reference to the Jews. They had been privileged to be chosen as God’s
peculiar people, not for any reason found in them, but due to God’s sovereign choice (Deut. 7:78). To the Jews were committed the oracles of God, while the nations walked in darkness and
idolatry. They had the covenants and could boast of Abraham as being their father. They boasted
of circumcision setting them apart as God’s holy people. They looked forward to the coming of
the Messiah because they expected Him to vindicate them before their enemies and establish
them as rulers of the world.
To limit this to the Jews of the first century would be to miss the point entirely. The covenant
people of today who have been baptized are in much the same position. They may be in the most
orthodox churches and receive the best preaching but they, like the Jews, can mistake their
privilege as though it guaranteed a seat at the heavenly banquet with the Lord.
Like the Jews, who had prophet after prophet come to remind them of their failure to keep
God’s covenants, so preachers admonish us today not to rest on outward forms but to have a
heart that is truly circumcised.
A baptized member does enjoy great privileges in having God’s Word and God’s preacher to
teach and rebuke and exhort him and to prepare him for the glorious Redeemer’s coming. All
who are baptized and are under the hearing of God’s Word are invited week after week to enter
and enjoy the feast. The Jews of that day had the invitation from none other than the “Servant
of the Lord” in the flesh, as He spoke these words!
What is Offered at this Banquet?
The feast is spiritual and the blessing encompasses all that is to be ushered in by the Person and
S E P T E MBER 2013
I THE MESSENGER
3
MEDITATION
CONTINUED...
work of the Messiah. All our needs are met at the feast.
The greatest need is to have our sins pardoned. The Messiah had
come to give His life a ransom for many (Matthew 20:28). We
need to be reconciled to the God whom we have offended. Jesus
Christ provides His perfect righteousness, clothed in which we
can enjoy the feast with a God who is reconciled to us (2 Cor.
5:19-21). We are strangers. He permits all those who believe
in Him to be called sons of the Most High (John 1:12). We are
polluted. The Lord who invites us promises to send His Spirit to
sanctify us so that we are fit to attend the feast (Ezek. 36:25-28).
The feast is the enjoyment of God without fear, because we have
come through the merits of His Son.
The Excuses Made
It is surprising that all who had been invited should ultimately
make an excuse not to attend. When has this ever happened
at an earthly banquet? People mark it on their calendar and
probably buy new clothes to attend such an event. What
explains this response?
Men are born and conceived in sin and naturally hate anyone
who calls attention to their sin. Fallen mankind is at enmity
with God and does not wish to have anything to do with Him.
You may be saying, but these are covenant people, surely they
are different. No, my friend, they are privileged yes, but not
necessarily spiritual, unless you believe baptism regenerates
a person automatically. Just as Jesus said to Nicodemus, a
master in Israel, “Except a man be born again, he cannot see
the kingdom of God” (John 3:3), so this change has to occur in
all who have only the outward sign before they can enter the
heavenly banquet.
A sample of three excuses is given which keep many who enjoy
a previous invitation from ever tasting the feast. Let us consider
them.
Business
The first excuse a man made was that he had just bought a piece
of land and was on his way to see it. We all need to have some
business in order to provide for our own family and to help those
in need. Work is a legitimate activity and was supplied to man
before the fall. But even legitimate business can be a hindrance
when it usurps the place of God in our life.
We live when many travel for their business and the Lord ’s Day
does not seem to matter. Others may even belong to the Lord’s
Day Society yet hardly read or pray during the week. Many
homes are places where people drop in to eat or sleep but where
no spiritual devotions take place.
Time is a gift of God and all that He requires of us can be done
in it. Therefore, if we do not have time for the things of God,
rest assured something else has seized His place. Look at your
priorities and repent of your folly. Others may respect you in
the religious community, but you may only have the form of
godliness while denying its power (2 Tim.3:5). Today is the
day of grace. Do not harden your heart. Remember, the Jews
4 THE MESSENGER
I SEPTEMBER 2013
>>
of Jesus’ day failed to enter because their business was more
important to them than what our Lord was calling them to.
Toys
The second excuse was that a man had bought five yoke of oxen
and was going to try them out. Next to our work, one activity
that characterizes most people today is shopping. Malls in
the West are full of activity at all hours of the day. We have so
much disposable cash that we have become a consumer society.
Life has become little more than acquiring new things which
require considerable time to try to figure out, especially if it’s an
electronic toy. Or a man buys a new car and suddenly his time
is devoted to trying it out and lovingly polishing it like an idol.
I’m sure we can all fill in the things that occupy our time while
complaining that we do not have time for Bible study, prayer
meetings, or sharing the gospel with our neighbour. People find
it easier to talk about the latest gadget rather than to fellowship
around God’s Word. People carry these electronic toys to church
and inform you how useful they are. Yes, they are useful. But
many do not speak the whole truth. They do not mention the
hours wasted on trifles and the sights they may have viewed
that are unfit for a child of God. Will such people appreciate
preaching that points out sin and God’s judgment? No.
Family
The third excuse a man gave is that he had just gotten married.
What better occasion at which to celebrate marriage, than at a
feast! This excuse speaks of all those occasions in which we allow
family and friends to keep us from coming to the Saviour.
We put family first when they are the reason why we cannot
attend a second time on the Lord’s Day. When friends arrive
unexpectedly we often cater to them, rather than lovingly
inviting them to attend church with us.
We lower our Christian standards when we are not shocked that
professing Christians actually live together rather than marry.
The claims of Christ are denied in order that we may maintain
our friendships. We have forgotten that a true disciple will
count the cost (Luke 14:25-33).
The Unexpected Guests
There will be great surprises on that final day. The guests
who filled the hall were people whom the orthodox Jews had
rejected: the publicans and sinners who had fled to Jesus for
mercy and were justified by His righteousness alone. The second
category was the Gentiles. The message, having been rejected
by the Jews, meant that Gentiles who had always been in God’s
plan were finally brought in. These latter guests were compelled
to come by the drawing power of the Holy Spirit.
Salvation is of the Triune God. Test yourself by this Word. Will
you be a guest at this glorious banquet?
Rev. Kuldip Gangar is an ordained minister with a special calling
for Punjabi Outreach. He and his wife are members of the Free
Reformed Church of Calgary, Alberta.
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S E P T E MBER 2013
I THE MESSENGER
5
THE HEIDELBERG
CATECHISM: 450 YEARS
>>
EDITORIAL
In this issue of The Messenger we are paying special attention
to the 450th anniversary of the Heidelberg Catechism, one
of the three Forms of Unity to which our churches subscribe,
along with other Reformed denominations originating in the
Netherlands. All three Confessions of Faith are important
as summaries of what we believe Scripture teaches. None
is as suitable for basic instruction in the doctrines of the
Christian faith as the Heidelberg Catechism. It teaches all the
foundational doctrines of salvation for knowing how to live
and die in comfort. To live and die well we have to know our
misery, how to be delivered, by Whom, and how to live a life
that honours and pleases God.
As one of the so-called Forms of Unity, the Heidelberg
Catechism binds and unites together all who profess the same
Christian faith. Confessing and believing the Bible-based
doctrines it teaches are so important that in our churches we
regularly preach from it in our worship services and it is the
main curriculum for teaching the basics of the Christian faith to
our youth. The object is that they may confess personal faith in
Christ the only Saviour as taught in this document.
Parents who have their children baptized in the Free Reformed
Churches are asked to affirm that they “acknowledge the
doctrine which is contained in the Old and New Testament,
and in the articles of the Christian faith, and which is
taught here in this Christian Church” and then they promise
that their children will be “instructed and brought up in
the aforsesaid doctrine, or [will] help or cause them to be
instructed therein, to the utmost of your power” (Form for
the Administration of Baptism).
THE TIME FOR A FRESH
WORK OF GOD.
2013 Evangelism Conference
www.nrbc.ca September 27 & 28, 2013
2900 Fourth Ave., Jordan, Ontario.
Immanuel Orthodox Reformed Church
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Rev. Daniel Hyde
Unlike the other Reformed creeds, which are formal
statements, the Heidelberger sets forth its teachings in a
personal manner, asking questions and giving answers. This
catechetical method of instruction, which has lost popularity
at various times in history, has come to be appreciated again.
Children and youth do have questions and they like direct
answers. The personal nature of the Heidelberger, which
teaches us to say, “we,” and “our” and “us,” teaches that
faith must be a personal matter. They must learn to own and
experience its truths personally.
Various articles will further explain the value and importance of
the Heidelberg Catechism, a document that our Free Reformed
Churches hold dear, as its Scripture-based doctrines are
preached from the pulpit and taught to our children and youth.
Let us continue to appreciate this document of our Reformed
and Christian heritage.
MISSIONS
The First Church Building in Israel
B y
R ev .
D .
K ranendonk
Lately, many new church buildings have or are still being
built by congregations of our denomination. Some of these
are the congregations’ second buildings since their founding.
What a contrast this is to the situation in Israel. During
the entire history of Israel as a modern state, not a single
building was erected and dedicated as a church building until
April 6, 2013. On this historic occasion, the building of the
Grace & Truth congregation of Kanot was dedicated.
A presentation highlighted aspects of the building project.
Then Pastor Zadok cut a red ribbon in the front of the church
to mark its official opening. Throughout the ceremony there
was congregational singing, as well as singing by the children
and young people. It was moving to see a group of deaf people,
who had been following the service through someone using
sign language in the front corner of the church, sing for us
using their hands rather than mouths.
This congregation began in the home of Baruch Maoz and
was officially founded in 1976. In the early 1990s it experienced
significant growth through
the large influx of Russian
Jews in Israel. For years it
met in the office building
used by HaGefen Publishing,
a leading Reformed publisher
of material in Hebrew. A new
building has been a work in
process for over a decade.
Orthodox Jews took their case
against its erection all the way
to the Supreme Court of Israel
– and lost! This 13,000 square
foot building (including
the basement) is designed
to fit into the architectural
structure of Israel and witness
to the presence of the Christian Church in that land. It is to
serve as a church, school, library, and conference centre.
Several guests also had an opportunity to speak,
including Rev. K. Hoefnagel of the Dutch da Costa
fonds (fund), which had
contributed over 1.5
million euro towards this
project. The secretary of
da Costa, Mr. Johan de
Jong, came forward with
a tulip in his hand. I first
thought he had it as a
symbol of Holland, but
he eventually explained
it was to remind them
of the five points of
Calvinism summarized
by the acronym TULIP.
As David Zadok later
indicated, it is beautiful
that the first church
building in Israel should belong to a church of Reformed
persuasion. It gives hope that many more will come to
know the wonder of God’s sovereign grace in Christ
Jesus.
Through the generosity of Christians throughout the
world, including from North America and especially the
Netherlands, the building could be finished enough to be
dedicated this past April. As a representative of Christian
Ministry to Israel, I was privileged to attend this event,
together with others from Canada, America, Holland and
England. After the service was opened by elder Reznitzky,
Pastor David Zadok preached on Jehovah’s faithfulness to
His covenant people Israel, in spite of their unfaithfulness
throughout Scripture and history. He said, “My prayer is
that we will be able to use this large and beautiful building
as a place where God’s Word is faithfully proclaimed with
joy, a place where many will hear the gospel, and many
will be deepened in the knowledge of God’s word and
in fellowship with God, and a place where God and His
Messiah is glorified.”
The dedication of the Grace & Truth church building was
a highlight of my first, brief trip to Israel. I had to think
of the many through the years whom the Lord inclined to
support His cause in Israel and even this very building.
I also had to think of the many Jews who have never set
foot in a church. How fitting was the thanksgiving for this
foothold of Christ’s kingdom in Israel and the prayers for
Him to use His Word to open many eyes to see God’s glory,
their sin, and Himself as the Messiah.
Rev. D. H. Kranendonk is a board member of Christian
Ministry to Israel and pastor of the Free Reformed Church of
Oxford. Christian Ministry to Israel was established in 2007 by
the initiative of the Free Reformed Churches of North America.
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CLOTHING MATTERS:
What We Wear to Church - 2
Why what we put on may be more important than we think.
FROM OTHER SOURCES
BY DR. DUANE LITFIN
Editor’s Note: The following article was first printed in
Christianity Today and posted on the web in January 2012
(http://www.christianitytoday.com/ct/2012/januarywebonly/clothingmatters.html). The article bears the copyright
© 2013 Christianity Today, and we were directed to Dr. Litfin,
who gave us his permission to reprint it in The Messenger.
Dr. Litfin has taught at a number of Universities and served
for 17 years as president of Wheaton College until 2010,
where he was succeeded by Dr. Philip Ryken, formerly senior
pastor of the Tenth Presbyterian Church in Philadelphia, PA.
New Testament Worship
That which is special, that which is our best, that which
is sacrificial: We may be tempted to think such standards
made sense in the context of Israel’s ancient worship but
have little to do with us. After all, none of us shows up at
church on Sunday morning bearing sacrifices.
Or do we?
In the New Testament, the ancient offerings are replaced
by the worshipers themselves. Worship is quite literally the
act of offering ourselves to God. This was the apostle Paul’s
point when he urged us “to present your bodies as a living
sacrifice, holy and acceptable to God, which is your spiritual
worship” (Rom. 12:1). When we gather with other believers
to “offer up a sacrifice of praise to God, that is, the fruit
of lips that acknowledge his name” (Heb. 13:15), we are
offering ourselves to him anew, body and all. It is precisely
the sort of wholehearted offering Jesus had in mind when
he said that the Father is seeking those who will worship
him “in the Spirit and in truth” (John 4:23–24).
In the Old Testament, the place of worship and everything
about it was considered holy. Worshipers were taught
to approach that “sacred space” with awe and reverence.
Today, God’s people, both individually and corporately, do
not visit that sacred space; they constitute that sacred space.
Paul instructed the Athenians that God does not live in
temples made by human hands (Acts 17:24), but his point
was not that God has no earthly dwelling place. God dwells
in a temple made with his own hands; he dwells within his
8 THE MESSENGER
I SEPTEMBER 2013
>>
people. Their bodies have quite literally become his earthly
abode (1 Cor. 3:16–17).
Casual Worship
The question for us, then, is this: When we gather for
worship, does this sacred event generate within us any
similar sense of “awe and reverence”? As Richard Foster
says, when the early believers in Acts met for worship, they
were keenly aware that the veil had been ripped in two
and like Moses and Aaron they were entering the Holy of
Holies. No intermediaries were needed. They were coming
into the awful, glorious, gracious Presence of the living God.
They gathered with anticipation, knowing that Christ was
present among them and would teach them and touch them
with His living power. (Celebration of Discipline, p. 141)
Is this how we come to worship?
A perceptive observer of our contemporary church scene
might be forgiven for scratching her head over such a
question, wondering whether we have grown oblivious to
the significance of our own gathering. How often, she might
ask us, do you prepare for Sunday as if it mattered, guarding,
for example, Saturday nights so as to be fresh and focused
the next morning? How come our pre-service gathering so
often sounds more like a bowling alley than a people meeting
to offer themselves anew to their God? How is it we are so
susceptible to the lure of personality and entertainment
up front, obscuring the God-centered purpose for which
we have met? How prevalent is the notion that we can
worship just as well at home, or on the golf course, or before
a TV screen—or perhaps forfeit worship altogether due to
inconvenient weather, the priority of other things, or who
may be preaching that week?
I recall hearing one pastor, for example, exhorting members
of his summer congregation to join their “no-commitment
choir.” All it requires, he said, is to show up a little early on
Sunday morning. This pastor is a good man with a good
church, but also with a common blind spot: he saw no
problem in appealing to such low motives in his people,
>>
much less bringing God such a substandard, it-will-costyou-nothing musical offering. Is there anything in the
Scriptures to suggest that our inferior worship offerings
waft toward heaven with a sweet aroma, “a sacrifice
acceptable, well pleasing to God?” (Phil. 4:18)? As one
contemporary observer put it, “Too many of us today have
got it backwards: we worship our work, work at our play, and
play at our worship.”
What internal disposition are we revealing when we dress
no differently for church than we do for a trip to the mall
or hanging out with friends around a barbeque grill? Could
it be that our casual dress, chosen merely for our own
comfort and convenience (that which “cost me nothing”), is
a reflection of an equally casual, can’t-be-bothered (“what a
nuisance this is!”) attitude toward worship itself?
Concern for Others
What’s going on here? Could it be that our delight in the What about those around us? What message is my choice of
security of our standing before God—that is, that all who clothing sending them as we gather for worship?
have “put on” Christ (Gal. 3:27) stand fully accepted in him—
has blinded us to a different issue: the acceptability of our A few years back a championship team of women’s lacrosse
worship offerings? It would be the cheapest of what Dietrich players was invited to the White House for a private meeting
Bonhoeffer called “cheap grace” to suppose
with the President. When a group photo of the
that because we are secure in Christ, whatever
meeting went public, it created quite a stir:
Can Christians who
we bring to God in worship, however inferior
Several of the women in the front row were
or mediocre, pleases him (Eph. 5:10).
gather for worship
seen to be wearing flip-flops. Their defenders
afford to ignore what argued that the women should be able to wear
Not just anything will do when we come before
whatever they like, that offending grown-ups is
their church attire
God. He is still honored by what is holy, what Go to now, ye that say, Today a rite of passage for the young, or that the flipmay be saying to
is our best, what is sacrificial. The kingdom
flops were less a statement of rebellion than a
those around them?
to which we have come, says the writer to the
desire for comfort. Critics argued that wearing
Hebrews, requires us to “offer to God acceptable
such informal footwear was insulting to the
worship with reverence and awe,” because “our
office of the President. Said one, “You would
‘God is a consuming fire’” (Heb. 12:28–29, emphasis added). hope that when you were going to meet the commander-inA blasé, casual attitude toward worship may indicate that chief, it was special enough to get dressed up for.” This debate
we have failed to grasp this important point, a sign of our went on for days in the blogosphere. But whatever one may
being more conformed to this world than so transformed in think of flip-flops in the Oval Office, the greater significance
our minds that by testing we are able to discern what is the of this dust-up was that it took place at all. Like it or not,
will of God, “what is good and acceptable and perfect” (Rom. those around us are constantly reading our appearance. Our
12:2, emphasis added).
clothing choices bear inevitable social implications.
Worship Attire
And what of our worship attire? We deceive ourselves when
we breezily claim that God does not care what we wear to
church. God cares about our hearts, and what we wear is
often an expression of our hearts. So what does our relaxed
worship attire say about us?
A bride would be insulted if we cared so little as to show
up for her lovely wedding in cut-offs and sneakers. Instead,
we “dress up” for her wedding to express our regard for her
and the significance of the event. What, then, are we saying
when we see no need to treat our corporate worship with
similar or even greater regard?
“Give unto the LORD the glory due his name,” says the
psalmist; “worship the LORD in the beauty of his holiness”
(Ps. 29:2). Surely the “holiness” of our public worship should
influence how we dress for the occasion. There is nothing
remotely “casual” about the worship taking place in heaven,
where appropriate clothing seems to matter (Rev. 7:9–12).
Can Christians who gather for worship afford to ignore what
their church attire may be saying to those around them?
“Let each of you look not only to his own interests,” says
the apostle, “but also to the interests of others” (Phil. 2:3–4,
ESV). We are to “love one another with brotherly affection,”
outdoing one another “in showing honor” (Rom. 12:10).
Does our choice of clothing communicate to others that this
gathering is an important occasion, thereby encouraging
them to see it as important as well? Or does it send them in
the opposite direction?
We all understand that the wrong clothes can distract our
fellow worshipers. Elaborate, showy attire may reflect a
prideful, elitist, egocentric display of wealth, status, and
power (Mark 12:38; Luke 16:19; James 2:3). Or it may serve
as a mask, a facade behind which lurks a very different
reality (Matt. 23:27). In this way and others our choice of
clothing can be sinful. But this does not render our everyday
(“common”), come-as-you-are attire “spiritual” or “honest.”
If we care for our fellow worshipers as we ought, we will
SEPTEMBER 2013
I THE MESSENGER
9
>>
take them into consideration as we dress for worship. We
will clothe ourselves in ways that edify them and strengthen
their own worship. We will attempt to avoid the nonchalant
attitude that says this event is entirely routine; that it
merits nothing special from me; that my only consideration
in what I choose to wear is what is easiest and most
convenient. Such a self-centered attitude is corrosive to
a true spirit of worship. Instead, the goal in our choice of
clothing should be to express to the Lord and those around
us that this event matters, that I view it as a holy occasion,
one which deserves our highest regard. If the first audience
for our nonverbal messages is God himself, and secondarily,
our fellow worshipers, dress that best suits these first two
audiences may also serve a third: outsiders who join our
public worship.
Evangelistic gatherings can in many ways be designed to fit
the unbelievers we are trying to reach. But this is harder to
do with our corporate worship. The church must first shape
its worship to honor God, a goal to which all else must be
subordinate. But thankfully, watching believers do what
they do can have its own evangelistic effect. When Christians
are worshiping as they should, says the apostle, “and an
unbeliever or outsider enters, he is convicted by all, he is
called to account by all, the secrets of his heart are disclosed,
and so, falling on his face, he will worship God and declare
that God is really among you” (1 Cor. 14:24–25). Attire that
genuinely reflects a God-honoring attitude toward worship
may well contribute to a similar result.
Now We See In a Mirror
None of the above leaves us with a dress code for public
worship. It certainly does not translate automatically
into coats and ties for men and fancy dresses for women.
Idealizing bygone eras won’t work here; the meaning of
human clothing is too contextual for that. It varies too
widely from place to place and time to time, and there are
too many other variables to consider. We are left having
to judge for ourselves what is appropriate for worship and
what is not.
But all of the above should at least warn us away from the
glib assumption that God does not care about what we wear
to church; or that what I choose to wear for worship doesn’t
matter; or that how I dress for church is a purely personal
affair; or that my own convenience and comfort are all that
need concern me. The truth is, one of the ways we express
ourselves as human beings is by the way we dress. Wittingly
or unwittingly, our clothing gives us away. God certainly
does not need this expression to know our hearts. But as for
the rest of us, we do indeed look on the outward appearance,
even when peering into our own mirrors. In this way the
clothes we choose for church may have things to tell us
about our hearts that God already knows, but that we need
to hear.
Perhaps the best way to think of our church attire is to
place it in the context of the spiritual disciplines. As
Dallas Willard says, “One of the greatest deceptions in the
practice of the Christian religion is the idea that all that
really matters is our internal feelings, ideas, beliefs, and
intentions” (The Spirit of the Disciplines, p. 152). The classical
spiritual disciplines—for example, prayer, fasting, service,
and worship—are about bringing the internal and external
together. Says Willard, we must “guard against the view of
spirituality as something ‘wholly inward’ or something to be
kept just between the individual and God.” The inward and
the outward are not “two separate things, but one unified
process in which those who are alive in God are caught up in
their embodied, socialized totality” (pp. 77–78).
We express this embodied totality in corporate worship
through our shared symbols, rites, and rituals; through our
posture and gestures as we bow, kneel, or lift our hands;
through our actions when we stand or sit in unison or pour
out our hearts musically in congregational song. And our
clothing belongs on this list. By it we express to God and
those around us what this occasion means to us. This is why,
when we come to church, our clothing matters.
10 T H E M E S S E N G E R
I SEPTEMBER 2013
OUTREACH
Nipissing Church Plant Update
B y R ev . R . V an D oodewaard
As we reflect on developments in the past year, we see
many reminders that the Lord is “...merciful and gracious,
longsuffering, and abundant in goodness and truth”
(Exodus 34:6) Over the past months the church plant has
gone from a small group to feeling more like a “church.”
There are now seven families, and we enjoy fellowship
with a few regular visitors. We have also witnessed the
baptism of two infants this year. Our group now includes
13 children!
Summer has been a busy and profitable time, with many
visitors from cottages and campgrounds in the area joining
us for worship. These visitors usually come from Reformed
or Presbyterian churches in Southern Ontario. We have
been blessed by the edifying fellowship, discussions, and
mutual encouragement that we have with our visitors.
Many have expressed their thankfulness that the Free
Reformed churches have committed to supporting a work
in this area. If you are in the near north of Ontario for a
vacation, please do make a point of joining us for worship!
*Check our website for location and times of worship or give
us a call – see below or check the Church Page (p.2).
Though the growth in numbers has been encouraging, we
are most thankful for the spiritual work that that Lord has
done. We have been blessed with a concern for growth in
the fear and knowledge of the Lord and a
growing sense of unity. It has been heartening
Perhaps the greatest
and humbling to see the Lord’s work among
visible
challenge that
us. We have been reminded how dependent
we face as a church
we are on the work of the Holy Spirit, and
plant is the reality
encouraged when He has blessed the work of
the ministry.
that our lifestyles,
We do face a number of challenges as a church
plant. One issue that we face is finding an
ideal facility for services and meetings.
Currently we use an upstairs hall at the local
hockey arena. This works well most of the
time, but the stairs are a barrier to some and
we get preempted by hockey tournaments at
times. It would be ideal to have a place that
is available for mid-week meetings, as our
group is getting too large for homes. We are
presently looking at some different options
to deal with these concerns. Please pray
that the Lord would provide us with a more
suitable meeting place in His time.
relationships, families,
We have begun efforts to bring the gospel to
our community as well as ensure that people
and labours at times
are aware of our church. We had a book table
fail to proclaim
at the Powassan Maple Syrup Festival in the
the holiness and
spring, which was very well attended. We
grace of God.
have also set up a table at the local Saturday
Farmer’s Market, and begun some door-todoor canvassing. A website has been developed, and some Perhaps the greatest visible challenge that we face as a
targeted Internet advertising has been used. Nevertheless, church plant is the reality that our lifestyles, relationships,
we have found that the personal invitations of church families, and labours at times fail to proclaim the holiness
members have been the most effective means of bringing and grace of God. Yet we rejoice at signs that the Lord is
visitors to our services.
strengthening us despite our failures, rather than only in
There has been a number of people from other churches accordance with our efforts. We covet your prayers that our
in the area who are interested in our Reformed faith group would grow in grace, in knowledge of the Lord Jesus
and heritage. The recent trend towards more “sovereign Christ, and that the work of ministry among us would bear
grace” preaching on the radio, Internet, and in evangelical fruits. Please pray for us, that the Lord would bless the
churches, has fostered interest in Reformed churches. ministry of the Word, and that He would continue to gather
Though many seem to appreciate Reformed doctrine in our church family.
and preaching, one challenge has been to introduce and
acclimate visitors to biblical views of the covenants,
worship, and church structure. Yet we are thankful to see
that some are interested to learn more about the historic
Christian faith. We are uniquely positioned in the area
as the nearest Reformed churches are 2 to 3 hours drive
away and we are the only local church broadcasting on the
Sermon Audio website.
*Please check our website at www.nipissingfrc.com for
more information.
Rev. Rob VanDooodewaard serves as minister at the Nipissing
Church plant, which is under the supervision of the Free
Reformed Church of Brantford, Ontario. Her resides at 604
Lindquist Line, Powassan, ON P0H 1Z and may be reached at
616.272.3151; email: [email protected]
SEPTEMBER 2013
I THE MESSENGER
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MEDICAL ETHICS:
A REFORMED PERSPECTIVE - 1
ETHICAL ISSUES
By Joel Hamstra
Editor’s Note: These articles were first delivered as an address at the
Spring 2013 Elders and Deacons Conference of the Free Reformed
Churches in London, Ontario. The written manuscript was reviewed
by the members of the Free Reformed Ethical and Public Affairs
Committee and their comments were incorporated. Therefore
this series of articles may be understood as presented on behalf of
the Committee, although it is written in the first person. This also
explains the disclaimer in the Introduction.
Introduction
I need to make a few disclaimers at the beginning. First of
all, although I am a member of the Ethics and Public Affairs
Committee of the Free Reformed Churches, the original speech
is not a position paper of the Committee. The views that I will be
sharing are not ‘denominational positions.’ They are my views,
which I hope, are founded on Scripture. I anticipate that we may
have differences of opinion on certain issues. Drs. Kenyon and
Bilkes are present and I hope they will provide some assistance
in fielding questions during the afternoon session.
The second disclaimer is that I am not an ethicist. I am a medical
doctor, an anesthesiologist. As such, my background is in
medical science, not in philosophy or theology.
Goals
Before any lecture, it is valuable to set out some goals. So I have
come up with five that I hope that I can achieve by the end of
our time together.
1. Discuss why medical ethics matter;
2. Gain an understanding of the prevailing ethical mindset/
background of most secular physicians in North America;
3. Discuss what is a Reformed Medical Ethic;
4. Look at some principles from the Bible that we can use when
making decisions;
5. Look at some Christian values that are important in making
ethical decisions;
6. Apply this framework to a few situations.
Why Medical Ethics Matter
Before I talk to you about medical ethics, let’s define ethics.
Ethics is concerned with the manner of life and with behaviour.
I SEPTEMBER 2013
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It is concerned with what is the ‘right’ or correct thing to do.
It involves decision-making, but not just decision making. For
we all know that it can be very easy to make a decision, but
moving on to the next step and acting on that decision can be
much harder. So ethics also involves intent or motivation as
well as action. Medical ethics is concerned with making the right
decision in matters regarding healthcare/medical technologies.
Although we will come back to this theme, let me start by saying
that for the Christian, making the right decision involves relying
on the revealed will of God.
All of you as individuals, and likely also in your calling as office
bearers, have had to deal with ethical questions. Ethical questions
often start like this, “What should I do in this situation…” or
“What is the right thing to do here…”
If you have not had to deal with ethical questions related to
medicine or healthcare either personally or as office bearer, I
think that it is safe to say that you will, at some time. So in the
first place, medical ethics matter because it is something we will
have to deal with. These matters will arise. They are common.
The second reason why I think medical ethics matter is because
the ethical questions and issues that arise often arise suddenly.
There is often very little time to think about them. A question
may come up in your family, on a home visit or a hospital visit.
You may not have been anticipating the question, and then, all
of a sudden there it is. You are asked to give counsel, and help
with a decision.
In addition to being sudden and unexpected, questions regarding
medical ethics are often highly charged with emotion. Rarely are
office bearers asked whether it is okay to take an antibiotic to
treat a skin infection. But you may be asked what to do about
fertility treatment. These are difficult situations to deal with,
even when you’ve had much time for prayer and study. They are
even more difficult when you haven’t. Therefore, I think that it
is good to have thought about things in the light of God’s Word
before we are faced with such decisions.
The third reason it is useful to think about medical ethics
is because it involves a discipline with which most of us are
unfamiliar. Although you probably feel at times that you are
struggling for the right answer when you are asked about deep
spiritual things, at least you feel that you can go to the Word, or
>>
recommend a book you have read. With medical ethics, you may
wonder, “how can I even start?” Preparing yourself by knowing
some of the language related to medical issues, especially as
they relate to the beginning and end of life, can help to make
these situations a little easier.
what is best for a patient. Involving the patient in the decisionmaking protects against abuse of physician power. Autonomy is
also in some ways, protective to the Christian. Ideally, if cared
for by a physician who respects his autonomy, the Christian can
make decisions that are God-honouring. But, Christians must
be aware that physicians will in a sense, ‘give them what they
want.’ What we want may not always be right. This should give
us pause for thought.
The fourth reason that medical ethics matters is that the advice
that you are most likely to receive from a doctor or other
healthcare provider, is from a secular man-centred perspective,
rather than a God-centred perspective. Therefore, if you are b. The principle of Beneficence or Non-Maleficence (these are
essentially the same thing) is a more ‘traditional’
armed with the knowledge of some biblically
ethical principle. This principle states that the
based concepts about how to make decisions,
...most physicians
physician should act in the best interest of the
you will be more prepared to critically assess the
learn very little about
patient and avoid doing harm. It is the part of
advice that comes from a secular perspective.
ethics, but if they do,
the Hippocratic oath that is most often quoted:
they are often taught
Understanding Secular Medical Ethics
‘above all do no harm.’
three basic ethical
If what I have said is true, that the prevailing
principles...Patient
It is this principle that is responsible for the
advice that you will receive is from a secular
Autonomy,
Beneficence/
paternalistic, “doctor knows best” type of
perspective, I think that it is helpful to try and
NonMaleficence, and
medical practice that was common in the past.
understand that perspective to a certain degree.
In modern medicine, although this is still a
Justice.
What are doctors taught about ethics? Frankly,
fundamental principle, it has taken a definite
not much. At least, this was the case ten years
ago when I attended medical school. Ethics is really a neglected backseat to autonomy. This is somewhat sad, because I think
that in de-emphasizing this principle, especially for the sake
part of the medical curriculum.
of autonomy, we as a medical profession are at risk of losing
Though it is implicit in many discussions that take place some of the sense of compassion that used to characterize our
throughout medicine, ethical issues are not often discussed profession. Christians involved in healthcare should rise to this
openly. For instance, the medical school that I attended had one challenge and seek to express compassion and care, following in
formal lecture on ethics. There was an opportunity for motivated the footsteps of the Saviour.
students to pursue elective studies in medical ethics but I don’t
think that many did this. Therefore, much of ethics and ethical c. The final ethical principle is justice. Justice is primarily
behaviour that physicians learn, they learn from what others concerned with the appropriate allocation of scare resources.
around them do. This being said, the various regulatory bodies Many of the debates taking place in government and the
that regulate health care professionals set out various guidelines media in this time of limited healthcare resources have to do
regarding ethical behaviour. You could do a ‘Google’ search with issues regarding justice. For example, in a publicly funded
about the CMA code of ethics for the standard for behaviour healthcare system, choosing to pay for a particular treatment/
for Canadian physicians. The Canadian Medical Association has procedure means having less to fund another treatment. How
a code of ethics that lists 54 ethical responsibilities that should should one decide? Should money be spent on cataract surgery
for the elderly or on vaccination programs for children? Should
guide the behaviour of Canadian physicians.
money be spent on increasing the number of lung cancer
So most physicians learn very little about ethics, but if they surgeries (often a result of years of smoking) or should those
do, they are often taught three basic ethical principles. funds instead be directed to funding ovarian cancer (not related
These principles are: Patient Autonomy, Beneficence/Non- to life-style choices) treatments?
Maleficence, and Justice.
Often, frontline physicians play a small role in these allocation
a. Autonomy means essentially “self law.” Perhaps it is best decisions. Yet, the issues of justice are rarely far from our minds.
described in the following way: “Every human being of adult Christians should seek to ensure that the policies that our
years and sound mind has a right to determine what shall be governments enact are just, and Christian healthcare providers
done to his own body.” In other words, it is not up to the doctors should seek to act justly. Acting in a way that is just or fair,
to decide what should be done to you. For instance, a doctor should characterize our life. Micah 6:8 states, “What doth the
might recommend that you have surgery, but it is ultimately LORD require of thee, but to do justly, and to love mercy, and to
you who must make the decision. This is, I think, a good thing. walk humbly with thy God.”
History is littered with horrible examples of what happens when
autonomy is neglected. Also, doctors may not always know What I have just outlined is an extremely brief sketch of some
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I THE MESSENGER
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of the major ethical principles that most doctors have learned
and will apply in their daily practice.
Proverbs points out, the fear of the Lord is the beginning of
wisdom. All of our inquiries, indeed our lives must begin with Him.
Implications
For the Christian, these principles on their own are not
enough to guide our decisions or govern our behaviour. For
the Christian, any discussion of the ‘right manner of life and
behaviour’ must involve Scripture. As Christians we confess
that the revealed will of God is the final rule of life. We confess
that He has shown us how we should live through His Word
and the work of His Spirit in applying this Word.
Although today we are talking specifically about medical ethics,
medical ethics cannot really be separated from the rest of our
Christian life. Our lives cannot be compartmentalized into our
church life, our work life, our school life, our health decisions
life, and our financial life. No, if we are Christians, then the life
of faith must be demonstrated in all of these spheres. Our whole
life should be a walk with Christ. This is the starting point for
any counselling regarding medical ethics.
A Reformed Christian Medical Ethic
Yet, when a Christian goes to a physician, looking for advice,
So let’s move on to my third goal: Outlining a Reformed Medical
unless that physician is a Christian, that thought will not cross
Ethic. In choosing this title, I wish to emphasize that the
that doctor’s mind. For example, suppose that you have a loved
principles or watchwords of the Reformation, Sola Scriptura,
one who is in the intensive care unit on life support, the advice
Sola Fide, Sola Gratia, Solus Christus and Soli Deo Gloria are
that you will receive will come through a secular viewpoint.
important in the realm of ethical decision-making. Sola Fide
Also, when you go to your doctor seeking help with regard to
and Sola Gratia; unless we know saving grace, which can only be
reproductive issues, the advice and care that you receive will
obtained through faith in Christ alone, we cannot truly make
centre on your autonomy. The physician will outline various
Go
to
now,
ye
that
say,decisions.
Today Also, just as the Reformation re-affirmed the
right
options and expect you to choose. Patient autonomy defines
importance of the Scriptures, Sola Scriptura, we too must look
what is right. What is ‘right’ is determined by what you want.
to the Scriptures as our guide for all of life; a life that must be
As Christians, this should make us pause. We are taught in
lived in a way that gives glory to God.
Scripture that the carnal mind is enmity against God.
How then are we to make right decisions? In medical issues, just
like in all of life, in order to make the right decisions, Godhonouring decisions, we must know the fear of the Lord. As
The second purpose in choosing this title is to remind you that
when looking for books dealing with the topic of ethics it is
often helpful to look for those written by authors who hold a
Reformed perspective.1 Although it is easy to say that we will
follow the teachings of Scripture, it seems hard considering
the dilemmas that modern medicine raises such as, “should we
consider discontinuing life support” or “is contraception right?”
to find a clear biblical answer.
Where can we begin? You wish to open Scripture, but where to
start? I would like to caution you against looking for a quick fix.
In many areas of our lives we can make things more difficult
than we need to. I would submit to you however, that in ethics,
this is often the opposite. Ethical matters are often more
complex than we may appreciate at the outset. They take effort.
Effort in prayer. Effort in reading. Effort in listening. Effort in
deciding and effort in acting. Rarely is it possible to find a ‘one
verse’ answer to our ethical struggle.
In the next instalment I would like to share with you somewhat
of a framework that may be helpful when working through
ethical dilemmas.
Endnotes
1. The writer offers to make titles available upon request.
Dr. Joel Hamstra, B.Sc. M.D. FRCPC is a member of the Free
Reformed Church of Dundas, Ontario and is Assistant Clinical
Professor of Anesthesia at McMaster University and Director of
Obstetrical Anesthesia, St. Joseph’s Healthcare Hamilton, Ontario.
I SEPTEMBER 2013
CATECHISM TEACHING
By Rev. J. Schoeman
Teaching the Catechism:
Why and How
Since the time of the Reformation, Reformed Churches –
including our own denomination - have placed great emphasis
on the need to catechize covenant youth. In most cases this
instruction begins around 12 years of age and continues
throughout their teenage years usually until they turn 18 or
19 years old.
teaches us the way of salvation. It teaches us why we must
we be saved, how we can be saved and how we should live in
response to this salvation. It is, to borrow the title of a well
known Puritan work, a “sure guide to heaven.”
Let’s consider the first question first: should we
continue to teach the Heidelberg Catechism? The answer to
this question is a resounding yes. There are several reasons for
this. First, we live in a day of great doctrinal confusion. There
are many different churches today – each with their own beliefs
and style of worship. How can we tell which of these churches
are true and which are false? How can we distinguish between
truth and error? One important way is to teach our children
the Heidelberg Catechism. The Catechism sets forth in a very
simple way the main teachings of holy Scripture. As such, it
is a powerful weapon in the battle against doctrinal error and
confusion.
There is some truth to this. The Heidelberg
Catechism is very much rooted in the 16th century. But just
because these matters were current during the 16th century,
does not mean they have no relevance to us today. They do.
That is because the issues that divided the church in the past
still divide the church today. We should be aware of these
issues and know how to respond to them. The Heidelberg
Catechism helps us do that. It teaches us what errors to avoid
and how to respond to them.
Some Objections Considered
Not everyone, however, agrees with this. Some argue that the
The primary object of study during these years is – and Catechism is outdated. It deals with issues that were current
always has been - the Heidelberg Catechism. In fact, one during the 16th century, but not anymore. For example, it
contains questions and answers refuting the
of the reasons why Elector Frederick III
Lutheran view of the presence of Christ at the
commissioned the writing of the Heidelberg
The Catechism is
Lord’s Supper, the Anabaptist objection against
Catechism was in order to indoctrinate the
infant baptism, and especially the Roman
youth of his realm in the basic doctrines of the
not the Word of
Catholic view of the church, the sacraments, the
Reformed faith.
God, but it is a
worship of Mary and other saints, the mass, the
faithful summary
Should We Continue to Teach the Heidelberg
place of good works in salvation and the doctrine
Catechism?
of justification. If we are going to indoctrinate
of the Word of
But after 450 years, the question may well be
our youth, we should use something that is more
God. As such, it
asked: should we continue to do this? And if so,
contemporary and relevant – something that
should be studied.
how should we do it?
speaks to young people where they are at.
Second, the Heidelberg Catechism helps us to answer the big
questions in life – questions that every young person struggles
with. These include why we are here, how we should live, why
we are the way we are and what can and must be done about it.
Third, the Catechism offers guidance on a whole range of
practical matters – matters that many young people struggle
with. These include sex, marriage, forgiveness, swearing,
revenge, dating, cheating, sickness, money, submission to
authority – to name only a few. And it deals with these matters
openly, honestly and biblically.
Fourth - and most importantly - the Heidelberg Catechism
Others point out that the Heidelberg Catechism is not the
Bible. This begs the question: Would it not be far better to
teach our children the Word of God rather than the words
of men?
There is some truth to this objection as well. The Catechism
is not the Word of God, but it is a faithful summary of the
Word of God. As such, it should be studied. In his book, The
Heidelberg Catechism – A Study Guide, G.I. Williamson compares
the Catechism to a road map. He writes “Why bother to study
a map? Why not just go out and study the surface of the earth
instead? The answer, of course, is ... that life is short and the
earth is very big. One person working by himself could only
map a small portion of the earth’s surface. That is why maps
are so valuable. They exist because many people over many
years have made a study of the earth. And while these maps
SEPTEMBER 2013
I THE MESSENGER
15
are not perfect, they are accurate.... It is much the same with
the Bible. The Bible contains a great wealth of information. It
isn’t easy to master it all – in fact, no one has ever mastered it
completely. It would, therefore, be foolish to try to do it on our
own, starting from scratch. We would be ignoring all the study
of God’s Word that other people have done down through the
centuries. That is exactly why we have creeds.... They are a kind
of spiritual ‘road map’ of the teaching of the Bible, already
worked out and proved by others before us.”
I hope you will agree with me, therefore, that we should
continue to teach the Heidelberg Catechism.
questioning and re-questioning. By correcting and
explaining, by progressing and then recurring to first
principles, by all those ways that are implied in the
word ‘catechizing.’ … The catechist makes good his
ground as he goes, treading in the truth day by day
into the ready memory, and wedging and tightening it
into the expanding reason.” (John Henry Newman in
“What is a University”, Harvard Classics, New York: P.F.
Collier, 1938, 28: 37-38 quoted in Donald Van Dyken,
Rediscovering Catechism: The Art of Equipping Covenant
Children, P & R, 2000, p. 68.)
Memorization
Another important method for teaching the Catechism is
memorization.We must encourage our children to commit
the Heidelberg Catechism to memory. In saying this, I am
Every minister and/or elder who teaches the catechism fully aware that I am going against the prevailing educational
will answer this question slightly differently, depending on philosophy of our day. Modern educational philosophy tends
his own strengths and aptitudes. One thing is certain: we to minimize (if not oppose) memorization as a tool of learning.
must not lecture. The purpose of teaching the catechism is The emphasis today is on the evaluation and manipulation
not merely to explain; it is to explain in such
of data, rather than on the accumulation and
a way that the student understands what he
storage of data. What matters is not so much
Another important
or she is being taught. In fact, literally the
what a student knows, but what he or she does
method for teaching with their knowledge.
verb “to catechize” means “to sound down, to
the Catechism is
project words toward someone to gauge and
measure the depth and breadth of knowledge
Sadly, this way of thinking has also made inroads
memorization.We
and understanding.” One cannot do this simply
into the church. A growing number of parents –
must encourage
by lecturing.
also in our own churches – see no need to have
our children
their children memorize the Catechism. This is
to commit the
The best (I would even say only) way to teach the
evidenced by the fact that in most Catechism
Catechism is to teach it catechetically. By this I Heidelberg Catechism classes, memory work is generally done very
mean, to teach it by asking a series of questions.
poorly – much to the disappointment (and at
to memory.
For example, if you were teaching a lesson
times frustration) of the teacher!
on Lord’s Day 1, you might ask the students
questions like: This Lord’s Day speaks of comfort. What is So what is the solution? Should we just forget about requiring
comfort? How does this comfort differ from the comfort that our children to memorize the Catechism?
the world offers? Why do I need this comfort? Where can this
comfort be found? How can this comfort become mine? By Personally, I would say no. There are at least three reasons for
asking these and similar questions, the teacher not only causes this: 1. Requiring our students to memorize the catechism will
the student to probe the depths of the teaching presented in develop that part of their brain in which memory is stored. 2.
each Lord’s Day, it also enables the teacher to assess whether Requiring our children to memorize the Catechism is in line
the student grasps the meaning of this teaching, i.e. whether with the pattern established in Scripture. Many times the
he or she understand what he or she is learning.
Scriptures exhort God’s people to “remember” the “deeds” –
and “words” - of the Lord (Ps. 78: 11; Mal 4: 4). 3. Requiring our
Though a Catholic, the well-known English churchman (and children to memorize the Catechism is part and parcel of their
one-time Calvinist!) John Henry Newman understood the calling as prophets, priests and kings. According to Lord’s Day
heart of catechizing when he wrote:
12, Q& A 32 of the Heidelberg Catechism, as a prophet, the
Christian is to “confess” the name of Christ; as a priest, he is
Truth, a subtle, invisible, manifold spirit, is poured
“to present himself a living sacrifice of thankfulness to Him”;
into the mind of the scholar by his eyes and ears,
as a king, he is “to fight against sin and Satan in this life and
through his affections, imagination, and reason;
afterwards reign with Him eternally over all creatures.” That
it is poured into his mind and is sealed up there in
is not to say that all of our children are true Christians. They
perpetuity, by propounding and repeating it, by
are not until they are converted by God. But they are called
How Should We Teach the Heidelberg Catechism?
The next question is how? How should this be done?
I SEPTEMBER 2013
to become true Christians. Requiring them to memorize the
Catechism is simply part of their training.
Parental Responsibility
Needless to say, this responsibility rests primarily with the
parents. The Catechism teacher cannot do everything. The
task of the Catechism teacher is to teach. The task of the
parents is to ensure that their child comes to class prepared to
learn. That includes learning their memory work.
Perhaps someone says: What you are expecting too much. Our
children already have so much to learn. You can’t expect them
to learn the entire catechism by heart. Perhaps not. But they
should at least memorize some of the principal Questions
and Answers (e.g. Q&A 1, 2, 21, 60, 61, 88-91, 114, 115).
Besides, let us never underestimate the capacity of children
to memorize – it is huge. In 1618 at the Synod of Dort
(which spent a considerable amount of time discussing the
matter of Catechism instruction and made many important
and valuable recommendations) the churches at Emden in
the Netherlands reported that children of five and six years
of age could recite the main questions and answers of the
catechism without any hesitation and children between the
ages of 8 and 10 were able to recite the entire Catechism. (L.H.
Wagenaar, Van Strijd en Overwinning [Of Battle and Victory],
Utrecht: G.J.A. Ruys, 1909, p. 336, quoted in Donald Van
Dyken, Rediscovering Catechism: The Art of Equipping Covenant
Children, P and R, 2000, p. 73.)
In this connection, let us take the words of words of Matthew
Henry to heart: “Let not the wisest and best be ashamed to
repeat the words of their catechism, as they have occasion to
quote them, but let them rather be ashamed who cannot do
it.” (Matthew Henry, “The Catechizing of Youth”, a sermon
from The Complete Works of Matthew Henry, Grand Rapids:
Baker, 1997, Vol. 2, p. 166. quoted in Donald Van Dyken,
Rediscovering Catechism: The Art of Equipping Covenant Children,
P & R, 2000, p. 73).
For hundreds of years, Reformed churches around the
world have emphasized the importance of teaching the
Heidelberg Catechism. As we mark the 450th anniversary
of its publication, let us redouble our efforts to teach it and
instil its truths into the minds of the younger generation.
The Puritan preacher and theologian Richard Baxter once
said, “The chief part of church reformation that is behind
[accomplished], as to means, consisteth in it [catechizing]….
O, brethren, what a blow may we give the kingdom of
darkness by the faithful and skilful managing of this work!”
May God give us grace to see and do this work today and
until Christ comes again in glory!
Rev. Jack Schoeman is the pastor of the Free Reformed Church of
St. Geeorge, Ontario.
He is My Strength & Song
Hosanna Choir Celebrates 30 years!
Over the past 30 years, the Hosanna Choir has sung
many Psalms (Psalters) and hymns.
To celebrate the Lord’s abiding faithfulness for the past
30 years, the Hosanna Choir has produced another CD
which contains a collection of favourite psalms/psalters
and hymns. With over 150 minutes of listening pleasure, this
recording enables the listener to enjoy the songs we
know so well, and hold so dear to our hearts.
Cost is $30 plus shipping.
To order, please call 905-628-1211 or
email [email protected]
Purchase both CD titles for $50 (+plus shipping) and save $10.
In Praise Uniting
A newly released Double CD featuring the
Hosanna Choir & Mattaniah Christian Male Choir
is now available!
Singing as individual choirs as well as combined choirs,
this new recording includes Jacob Kramer & André Knevel
(organ), Jacob Schenk (piano), and Corey Gemmell
(violin).Jacob Kramer is also featured as baritone soloist.
Directed by Herman den Hollander, this recording
captures the songs that were presented on March 30, 2013
at Hamilton Place, plus many more exciting selections!
These two CDs consist of over 150 minutes of listening time.
Cost is $30 plus shipping.
To order, please call 905-628-1211 or
email [email protected].
SEPTEMBER 2013
I THE MESSENGER
17
Dr. David Murray
CHURCH NEWS
July 7, 2013
Installed as Pastor of grand rapids free reformed church
Having been vacant since June 2010 with the emeritization of
Dr. L. W. Bilkes, the Free Reformed Church of Grand Rapids
was privileged and blessed to install Dr. David Murray as a Free
Reformed minister laboring in our congregation.
Synod 2013 of the Free Reformed
churches unanimously approved
Dr. Murray to be called as Free
Reformed pastor, to which call,
afterwards, the voting members of
our congregation gave unanimous
approval.
Dr. Jerry Bilkes preached the
installation sermon from James
5:19-20. He began by reviewing
the amazing power of the Word of
Christ displayed in the Apostles in
the early church. The introductory
question, which stirred anticipation for the sermon was, “What
is more glorious than the conversion of a lost soul?” The sermon,
entitled “Shepherd of Souls” had three focal points: the target,
the manner, and the reward. With loving passion the preacher
asked the congregation to consider what we were before
conversion – the humbling answer – erring from the truth.
What a desperate state is the condition of the lost soul! We need
a shepherd of souls to aim at the erring hearts. “Congregation,
you are in the crosshairs of this pulpit!”
Explained in the sermon was the manner of shepherding souls.
Pastors are soul seekers. Yes, the Holy Spirit is the soul Finder
and Converter, but He uses the instruments of truth-bearers,
the love of Christ constraining them. Jesus asks His pastors,
“Lovest thou me?” and says, “Feed my sheep.” We need Holy
Spirit conversions!
The reward of the shepherd of souls comes in three ways – the
sinner is found, converted from the error of his ways, and a
multitude of sins are hidden forever. Pastor Jerry Bilkes’ brief
but impassioned conclusion was, “Let him [that is the pastor]
know!” This was a stirring message for us all.
The Form for the Installation of Ministers was read, concluding
with Pastor Murray’s vow, “Yes, truly with all my heart.” During
the signing of the subscription to the Three Forms of Unity
and the presentation of ministerial credentials within the Free
Reformed Churches, the congregation sang Psalter 368:3-5.
Pastor Al Martin, who was used by the Lord as a great and early
influence on our new pastor, brought a special text for Pastor
Murray – Acts 20:28. Pastor Martin emphasized the sequence
I SEPTEMBER 2013
in the text: take heed to yourself and to the flock over which the
Holy Spirit has made you overseer. He had a special text for the
congregation – 1 Thessalonians 5:12 & 13 – know your pastor,
welcome him into your homes, receive his admonishments,
esteem him for his work’s
sake, and be at peace among
yourselves.
Dr. Joel Beeke spoke words of
encouragement on behalf of his
federation of congregations,
his local Heritage Netherlands
Reformed congregation and
Puritan Reformed Theological
Seminary. Dr. Beeke reminded
the congregation of how
eminently privileged we are to
have the ministry of Drs. Jerry
Bilkes and David Murray in our
midst. He admonished the congregation to not waste this
bounty of the Lord. His text for Pastor Murray was 2 Timothy
4:1 & 2. He shared three thoughts: Pastor Murray, preach
the Word; be faithful in and out of season; congregation and
Pastor, remember eternity. What will the minister say of
the members of his congregation before that great throne
of judgment? Will we be his joy and crown? What will the
congregation say of their pastor on that great day? Will the
testimony be that he was a faithful minister of the Word to us?
The vice-chairman of consistory, elder Peter Van Kempen, spoke
words of warm welcome to our new pastor and his dear family. He
read letters from our counselor, Pastor David Kranendonk and
from Pastor Murray’s father and mother who were not able to be
in attendance. Acknowledgement was also given to letters from
some of our Free Reformed congregations, from Pastor Maurice
Roberts, and from Pastor William Macleod from Scotland.
In conclusion, Pastor Murray briefly thanked the congregation
for calling him, thanked the ministers who had spoken, and his
dear wife, Shona, and their children Allan, Angus, Joni, Amy,
and newborn Scot for their support in coming with him to our
congregation. Pastor Murray closed his comments with the
words of 2 Corinthians 2:16 which exclaim, who is sufficient for
these things? The blessed answer comes from 2 Corinthians 3:5
– our sufficiency is of God.
The evening service was Pastor Murray’s first opportunity to
preach to the congregation as our own pastor. The text for this
first sermon as official minister of the congregation was from
1 John 4:10, “Herein is love, not that we loved God, but that
he loved us, and sent his Son to be the propitiation for our
sins.” The sermon introduction listed many important and
essential biblical themes that need to be preached. He gave
his sermon the title: The Primary Theme of the Gospel. The
text proclaims God’s love as primary and pastor Murray
opened the text by focusing on two truths: mad hatred - “Not
that we loved God,” and Mysterious Love - “He loved us so
much that He sent His Son who absorbed our sins and took
them away.” This incomprehensible love was displayed at the
cross. God poured out His immeasurable anger upon His Son
while at the same time he poured out His unfathomable love
for sinners. His people are forgiven all sin! Truly, God is love.
The next verse asks, “Beloved, if God so loved us, we ought
also to love one another.” Christian, if you do not love the
brethren, either change your name or change your character.
Every failure to love is a failure to understand the cross. The
sermon concluded with the gospel invitation, “Come and
enjoy this love, sinners. This love is not understood until it
is experienced. Pray for faith to believe the love of God and
embrace it.”
Dr. Jerry Bilkes remarked in the consistory room after the
service, “Tonight we have heard Pastor Murray. It is such
preaching that the Lord uses to convert sinners. Let us pray
earnestly for the work of the Spirit among us.”
Lord’s Day, July 7, 2013 was a blessed day at the Grand
Rapids Free Reformed Church.
Submitted by elders Henk Kleyn and David Faasse.
Word & deed Ministries
seeks to help needy people in the developing world
by bringing aid in the name of Jesus Christ.
projects focus on...
> the Gospel
> Indigenous partnerships
> self-sufficiency
>
sponsor a child,
joIn a Business Group,
Learn More by Visiting...
www.wordanddeed.org
contact us:
can: 877.375.9673
usa: 866.391.5728
e: [email protected]
Serving God, Bridging Communities, Renewing Lives
AUTUMN ORGAN &
PANFLUTE CONCERT TOUR
OCTOBER, 2013

ANDRE KNEVEL, O r g an LISELOTTE ROKYTA P an f l u te
October 16St. Andrew’s Presbyterian Church
47 Owen St. Barrie, ON
12 noon to 1 PM
Info: 905-775-3708
October 16
Hebron Christian Reformed Church
With O.C.M.A & director L. Kooy
4240 Anderson St. Whitby, ON
Time: 7:30 pm
Info: 416-636-9779
October 17Immanuel Orthodox Reformed Church
With Leah Theune harp and Rebecca Reitsma cello
2900 Fourth Ave. and Nineteenth St. Jordan, ON
Time 8:00 pm.
Info: 905-562-8223
October 18
Preakness Valley United Reformed Church
480 Valley Rd. Wayne, N.J.
Time 8:00 pm
Info: 973-471-7506
October 19
Christian Reformed Church
With the O.C.M.A & director L. Kooy
11611 Maple Ave. &Trafalgar Rd. Georgetown, ON
Time 7:30 pm
Info: 416-636-9779
October 22
First Christian Reformed Church
201, 4th Avenue W. Owen Sound, ON
Time, 7:30 pm
Info: 519-376-2787
October 24
Rehoboth Canadian Reformed Church
1225 Dundas St. RR 1 Burlington, ON
Time 8:00 PM
Info:
October 25
Roy Thompson Hall
With O.C.M.A. & director L. Kooy
and other musicians
60 Simcoe St. Toronto, ON
Time 8:00 pm
Info: 416- 636-9779
October 26 Canadian Reformed Church
330 Station St. Smithville, ON
Time: 8 pm
Info: 905-562-6422
SEPTEMBER 2013
I THE MESSENGER
19
The Sinner’s Comfort
and God’s Glory:
Zacharias Ursinus & the Heidelberg Catechism
CHURCH HISTORY
By Dr. L.W. Bilkes
Zachariah Ursinus was one of the authors of the Heidelberg
Catechism. Together with Kaspar Olevianus (1536-1587)
he composed the instruction book that has endured the
past 450 years.
Translations
The first Dutch translation of the Heidelberg Catechism was
made for the emigrants from The Netherlands at Emden,
which was a translation of the second German edition that
was not widely used. Peter Dathenus made a translation of
the third edition in 1563 for the Dutch refugee congregation
in Frankenthal. In 1566 the Heidelberg Catechism was
included as an appendix to the Dutch Psalm book. In 1568
the Convent of Wesel, an assembly of emigrants from the
Netherlands, recommended the Dutch translation of the
Heidelberg Catechism along with the Catechism of Calvin.
The Heidelberg Catechism was approved by the Synods
of Emden (1571), Dordrecht (1574, 1578), Middelburg
(1581), and The Hague. Subscription to it by the ministers
in the Reformed churches became mandatory.
Composers
Frederick III (the Pious) of the Palatinate (1515-1576)
commissioned the Heidelberg Catechism in 1562, directed
its production, personally made some changes, and secured
its approval by the Heidelberg Synod early in 1563. Some
years later he courageously defended it before Emperor
Maximilian at the Imperial Diet of Augsburg in May of 1566.
For the composition of the Heidelberg Catechism
he consulted with the entire theological faculty,
superintendents, and ministers. Thus, the composition of
the Heidelberg Catechism was a team project. Nevertheless,
the lion’s share of the work was done by two persons, namely
Kaspar Olevianus and Zacharius Ursinus, who drafted the
final edition.
Early Development by Ursinus
In 1562 Ursinus produced his Small Catechism, consisting
of 108 questions and answers. It is probable that he produced
this Small Catechism in connection with Frederick’s order
I SEPTEMBER 2013
>>
to prepare a new Palatinate catechism. Undoubtedly, the
Heidelberg Catechism has this Small Catechism as its
major source. About 90 of the 108 questions and answers
reappear in some way in the Heidelberg Catechism. The
main theme of the Small Catechism was comfort. The
threefold division of misery, deliverance, and gratitude
was also present in the Small Catechism. Therefore, it is a
fact that Ursinus was responsible for the main content of
the Catechism.
In addition, there are two more contributions by Ursinus
to the Heidelberg Catechism. The first one is that he used
the Catechism to bring the Lutheran and the Reformed
traditions together. This is probably connected to the fact
on the one hand that Ursinus was reared in a Lutheran
home but that the foundations of his theology were laid by
Melanchthon, with whom he lived and studied for seven
years in Wittenberg. He also toured the great centres of
Reformed thought, and was strongly attached to Zurich.
He visited Geneva and was acquainted with Calvin and
Beza. Through Melanchthon’s influence he found himself
increasingly drawn to the Reformed theologians – Calvin,
Bullinger, Peter Martyr.
Ever since the 1520s, Lutheranism and Reformed
Protestantism had grown apart, which became evident
particularly in their differing viewpoints on the Lord’s
Supper. This difference in doctrine became the occasion for
a sad turn in the course of events. Luther had not realized
that others might think differently than he did about the
doctrine he held on the Lord’s Supper.
A hardening of viewpoints became evident. Realizing that
the two traditions had grown apart, it was Ursinus, who
tried to bring the two positions together. As a result Ursinus
was regarded as a Crypto-Calvinist, that is, a Lutheran who
covertly holds Calvinist views, especially on the point of the
Lord’s Supper, but also on the teaching of the law and its
significance for the Christian life.
Ursinus painfully experienced how the strict Lutherans
>>
of his day thought ill of him. Yet he was not to be
dissuaded. After his studies at Wittenberg (1550-57)
and Zurich (1558-60), he became Loci professor at
Heidelberg (1561-68), where he sought to bring about a
reformation in the Reformed sense.
God? How do I partake of the comfort of the Gospel?”
Although Calvin cannot be accused of having another
starting-point, his emphasis was much more focused on,
“What does God say in His Word?” with a view to asking,
“How is this to His glory?”
In 1546, Frederik III had embraced Lutheranism, but
through his wife Maria he had become interested in the
Calvinists so that by 1561 he had rejected Lutheranism
for Calvinism. Trying to promote the unity between the
two, he was concerned to promote Calvinist teachings. The
result was that Ursinus and Olevianus cooperated with him
in this effort when composing the Heidelberg Catechism. It
is to these series of events that we owe the composition of
the Heidelberg Catechism.
Ursinus successfully brought those two emphases
together – the comfort of the sinner and the glory of
God. In the Heidelberg Catechism Ursinus brought
together what has become separated in the history of
the Reformation. In this way Ursinus made a significant
contribution to the church of the Reformation, as well as
for the Church today.
Orderly Truth
The second significant contribution that Ursinus has made
to the Heidelberg Catechism is that he presents doctrine
in a scholarly way, with a particular focus on the practical
outcome in the message coming from the pulpit and as it
resonates in the life of the church.
The Comfort of Doctrine
When the Heidelberg Catechism is read in the light
of the above, it will be evident that it clearly contains
the essence of the Reformed confessions, but in a way
to now, ye that say, Today
that focuses on the comfort of faith. TheGo
Heidelberg
Catechism is the book of the “only comfort.” This This is clear from his theological method. Ursinus lived in
personal comfort is felt throughout and is
a day when the churches of the Reformation
not missing from even one page, so that the
were compelled to give an account of the faith
This immediate
question regarding the profit of believing
in a scholarly way. Ursinus did not turn his
focus on the
a doctrine is often raised. Many times it
back on that challenge. On the contrary, while
is asked, “What does it profit you that you Christian’s comfort making use of all the tools the scholarly world
believe this?” or “What advantage is it to
of that time had at its disposal, he expounded
stands out in the
us to know this?”
the Christian faith in a methodical way.
Catechism.
This immediate focus on the Christian’s
comfort stands out in the Catechism. When we compare
the Heidelberg Catechism with other catechisms written
in the days of the Reformation, it may be noticed that
the Heidelberg Catechism definitely strikes this keynote.
This does not mean that we charge other catechisms with
intellectualizing doctrine. Yet it cannot be denied that the
keynote in the Heidelberg Catechism has a different sound,
which appeals to the reader and the church profits from
this emphasis on the instruction of Christian doctrines.
Christian doctrine may not be presented as barren and dry,
and it is evident that it is not presented that way in the
Heidelberg Catechism when we notice the constant refrain
of comfort. It focuses on the heart. It seeks to point to the
comfort by inquiring after the significance, the advantage
of the doctrines it teaches.
Ursinus, as it were, has built a bridge between Lutheranism
and Reformed Protestantism, while clearly continuing to
be a good Calvinist. Yet he has not hesitated to bring the
questions of Luther and the questions of Calvin together.
To put it simply, Luther asks, “How do I find a gracious
Ursinus has often been criticized for
having used the method borrowed from medieval
scholasticism, which is said to detract from the essence
of the Gospel. In the scope of this article, we cannot
answer this in detail. It may be helpful to simply state
that the term scholasticism has at least a number of
meanings. It can refer to a system of thought, to a
method, or to a style.
Ursinus was not unwarrantably scholastic in his method
and certainly not unbiblical in his system of thought. We
do an injustice to Ursinus if we regard him as someone who
petrified Reformed theology and turned it into dry and
rigid truths. On the contrary, the beauty and freshness of
the Heidelberg Catechism still stuns many today.
Let us remember Ursinus and his labours for the church
with deep respect and thank God for the great gifts that He
bestows on His servants when His church is truly in need
of such.
Dr. L.W. Bilkes is emeritus pastor of the Free Reformed church
of Grand Rapids, Michigan.
SEPTEMBER 2013
I THE MESSENGER
21
FA M I LY D E V O T I O N S
>>
BY: F. PRONK
A Devotional Based on the
Heidelberg Catechism
Family Devotions Based on the Heidelberg Catechism:
COMFORTING HEARTS – TEACHING MINDS by Starr Meade.
P & R Publishing, P.O. Box 817, Phillipsburg, New Jersey 088650817; 255 pages, paperback. *
If you treasure the Heidelberg Catechism, you will be enthused
about this book of family devotions. If you are wondering how
the author teaches these truths as they apply to the salvation of
children, read what she states in her introductory remarks:
A catechism cannot and should not replace Scripture. But
it is an invaluable aid in summarizing and remembering
the most important teaching of Scripture. Learning a
catechism doesn’t guarantee a child’s conversion. Knowing
truth well is not the same as responding to truth and living
in the light of it. But our children cannot respond to truth
they don’t know. They can’t live in the light of truth with
which they are unfamiliar. Helping children to learn well
the truth of Scripture is where we begin. Knowing a good
catechism is one of the best beginnings we can provide
for our children (p.9).
The author not only focuses on the truths taught in the
Heidelberg Catechism but also applies them to the heart and life
of the child, often in a searching way but also in a loving way.
For every Lord’s Day of the Catechism (52) there is a week of
brief devotions, one for each day of the week: Monday to Saturday,
so that faithfully adhering to the schedule will take the family
through the Catechism in one year. Since it is really not possible
for ministers in our churches to preach through the Catechism in
one year, the layout makes it easy to choose the specific week of
devotions that relate to the Sunday before or after the catechism
is preached in church. The text of the Heidelberg Catechism is a
slightly updated version but should not be a hindrance as it is
printed separately from the devotions. Helpful are the Scripture
references in bold script included in every devotion, inviting the
reader to look up the relevant Bible verses to prove what the
Catechism teaches is biblical.
It is significant that when the doctrines of grace taught in the
Reformed Confessions are being rediscovered today, there is also
a renewed interest in teaching the basic doctrines of Scripture.
Kevin DeYoung, a Reformed Church of America minister who has
many university students in his church, rediscovered the value
of the instruction of the Heidelberg Catechism, so that he wrote
devotions for his church that were published in a book, “The
Good News We Almost Forgot.” In the Foreword, Jerry Bridges
recommends using the Heidelberg Catechism regularly in church
because “Christians need the gospel as much as unbelievers do”
(p.11). DeYoung says unabashedly: “I freely confess I love the
Heidelberg Catechism. I love it because it’s old, it’s biblical, and it’s
true,” at the same time realizing it’s not perfect or infallible (p.14).
Tim Challies, a well-known blogger who is in the believers’
I SEPTEMBER 2013
baptism camp, recalls some less than happy times spent with
the Heidelberg. Even though he does not think it should be
memorized or used to publicly shame those who cannot recite
it, now as an adult, he has come to appreciate “those Tuesday
evenings at the church and those Tuesday afternoons on the
school bus, trying desperately to cram those answers into my
brain.” He states, that somewhere, somehow, those classes
from long ago are somehow manifesting themselves in my
life today…. He quotes J.I. Packer with approval: “Where wise
catechesis has flourished, the church has flourished. Where it has
been neglected, the church has floundered.” (<challies@gmail.
com> Grounded in the Faith, August 13, 2013)
Therefore, we should be thankful that in keeping with classic
Reformed tradition, we not only continue to preach and teach
the Heidelberg Catechism in our churches, there now is a family
devotional that affirms and applies these truths, for “our only
comfort in life and in death.”
Here follow a few of quotes from the devotional to whet your
appetite.
Referring to Lord’s Day 3, where the Catechism speaks about
“totally unable to do any good,” Meade states: “Left to ourselves,
we are inclined toward evil even when we do good. Evil draws
us like a magnet. We want to do it. This is the sad result of the
Fall.” “We are inclined toward evil unless we are born again by the
Spirit of God” (p.24). She also often warns against false teaching.
“When you hear people speak well of Jesus, listen carefully
to see what they say about him. Many speak well of Jesus as a
good man and say we should follow his example. But that’s not
enough, and that’s not the gospel…. We are sinners who need
a Savior” (p.49). “Many people who are happy to call Jesus their
‘Savior’ don’t take the time to learn what he wants them to do.
They don’t read his Word or go to church to see what he requires
(p.76) “We had earned his wrath. And, to make it all worse, we had
no desire to change any of it. We hated God and were content
in our rebellion, rushing, unconcerned, to our own destruction.
What could possibly be done? … Only the infinite wisdom of God
could come up with a plan for our salvation. God’s love for us was
such that he was determined to have us, in spite of our sin” (p.81).
Much more could be quoted. What I found interesting is that
the author makes this devotional acceptable to those who hold
to believer’s baptism only, by her explanation of Question and
Answer 74, which states that infants should also be baptized.
Having her roots in a Presbyterian and a Reformed church, no
doubt she holds to these teachings. This is also reflected in a
family devotional she has written on the Westminster Shorter
Catechism, “Training Hearts, Teaching Minds.” She states,
“Christians who believe the Bible and who believe all the truths
taught by the Apostles’ Creed don’t agree on every detail about
baptism” and so she focuses on the meaning of baptism. “What
Christians agree on is this: baptism itself does not wash away sins.
Baptism is the visible sign of an invisible reality. The reality is that
Jesus shed his blood on the cross to wash away the sins of his
people” (p.144). 1
When I conclude with a quote from her “Afterword” (p. 255),
you will know that this family devotional is written by an author
who is concerned “that ye may believe on the name of the Son of
God” (1 John 5:13b). Addressing her readers, she writes:
May I encourage you to do one thing more with the
Heidelberg Catechism and that is to review it regularly. If
you have memorized it, I hate to tell you this, but you will
forget it unless you review it faithfully…. If you keep the
truths you have studied in this catechism in your mind,
think about them often, and make them your own by faith
in our Savior Jesus Christ, you will find these truths there
for you when you need them (p. 255).
*This book and the others quoted are available from Reformation
Heritage Books, Grand Rapids, MI, USA and Reformed Book Services,
Brantford, ON, CANADA. See ad on p. 5.
(Endnotes)
1. As a basic instruction manual that is both doctrinal and
personal in nature and has stood the test of time, there
probably is none other than the Heidelberg Catechism. It
is significant that the Messanic Christian congregations in
Israel use the 2008 publication of the first modern Hebrew
version entitled One and Only Comfort by HaGefen. For
more on HaGefen, see the article, “The First Church Building
in Israel” on p. 7.
Thy Word
Have I Hid in
My Heart
Volume II
Do you wish to pass on the
rich treasure of our Psalter
singing to your children and/
or grandchildren?
Well….here is something to help you
to reach that goal!
The Junior Choir of Rehoboth Christian School in Copetown
has just released Volume 2 of a CD recording featuring the
Psalms of David.
This recording follows Volume I that was released 2 years ago. Most of the songs have been memorized by the children
which is a reflection of the CD title. Some songs are about children – Joyful children, sons and
daughters (Psalter 360), We will not from their children hide
(Psalter 215), Jehovah’s truth will stand forever (Psalter 425).
Directed by Herman den Hollander, the children are
accompanied by Jacob Kramer (organ) and Jacob Schenk
(piano), both from Urk, the Netherlands.
This recording also features Grade 9 RCS student Jessica den
Hollander playing handbells.
Cost is $25 plus shipping. To order, please call 905-628-1211 or email [email protected].
www.christiancounsellingcentre.ca
SEPTEMBER 2013
I THE MESSENGER
23
BOOK REVIEW
By Henk Kleyn
The Heritage of the Heidelberg Catechism
The value and beauty of the Heidelberg Catechism, which is enjoying
its 450th anniversary and which has endured as one of the main
instruction books in our churches for young and old is promoted by
this extensive book review. Mr. Kleyn was a Christian schoolteacher
for many years, and served as elder, teaching catechism classes in his
church, the Free Reformed congregation of Grand Rapids, Michigan.
His full-time position presently is Chief Executive Officer at Puritan
Reformed Theological Seminary, Grand Rapids, Michigan. Editor
A FAITH WORTH TEACHING: The Heidelberg Catechism’s
Enduring Heritage, edited by Jon D. Payne and Sebastian.
Reformation Heritage Books, Grand Rapids, Michigan, 272
pages, hardcover.
It has been a pleasure reading through this
collection of excellent essays about our beloved
Heidelberg Catechism. What an outstanding
resource for all who love the Reformed faith,
particularly for those who are privileged to
teach catechism classes! This treasure of history,
description of the means of grace, doctrine,
and teaching is highly recommended for every
Reformed Christian home.
When I reflect on my personal catechism
experience as a teen attending the Chatham
Free Reformed Church I can’t help but wonder
how much better church youth today may be
instructed with the resources coming off the press 450 years
after the Heidelberg Catechism was first commissioned. The
Lord be praised for preserving our catechism instruction and
preaching in our churches. Having read this book I am more
than ever before convinced of what a blessing the Catechism
is and has been to our churches.
The book is a collection of fourteen essays written by Reformed
instructors, pastors, and leaders who hold the Heidelberg
Catechism in high esteem. Herman Selderhuis handles the
question, “What is the source of this Catechism’s success” in
his brief Foreword, stressing that the Catechism touches both
heart and mind in a positive way. The proliferation and the
geographical extension of the Reformed church are roughly
congruent. The ecclesiology of the Reformed believers, that the
church exists apart from politics and government along with
exploration and emigration of the sixteenth century, is the third
primary reason for the Catechism’s success.
Lyle D. Bierma introduces the history and people behind the
Heidelberg Catechism. This is a fascinating insight of how the
I SEPTEMBER 2013
Lord brought this wonderful tool into our heritage. The reader is
informed about the Reformation of the Palatinate, the purpose
of the Catechism, and its authorship. One note regarding the
purpose will suffice to show how rich this history is. In the
Preface to the original 1563 Catechism, Elector Frederick
writes, “It is his God-given duty not only to promote peace and
order among his people but also, and above all, constantly to
admonish and lead them to devout knowledge and fear of the
Almighty, and His word of salvation.”
D. G. Hart’s essay regarding the Catechism and the United States
is of particular interest to our North American denominations.
One observation that is very interesting is that Hart concludes,
“Historians may speculate plausibly that the
Heidelberg Catechism and its use in Dutch
Reformed worship may have immunized the
Dutch against the virus of liberalism in the United
States” (p.32). Here is incentive for continued use
of the Catechism in our churches!
The Catechism as a means of grace is discussed
by Joel Beeke in two essays on the validity
and relevance of Catechism teaching and
preaching the Catechism today. These are two
very practical essays handling the criticism
of those who question the Dutch Reformed
practice and gives helps to those called to
preach. One of the six rules set by the 161819 Synod of Dort outlining expectations for Catechism
preaching is worth quoting: “Catechism sermons should be
brief and understandable; doctrine must be presented at
the layperson’s level so that even children could understand
it” (p.43). Beeke considers several objections to the practice
of Catechism preaching and counters them effectively with
biblical perspectives.
Sebastian Heck addresses the doctrine of baptism in the
Heidelberg Catechism. The historical and confessional
context of the Catechism helps the reader understand our rich
biblical tradition of infant baptism. Heck writes, “Baptism,
while primarily a promise, entails an obligation – the duty
to believe and live as a disciple of Christ. Baptism cannot be
repeated, even as it expresses God’s enduring willingness to
receive us into His favor” (p.105).
John D. Payne writes pastorally about the Catechism and the
Lord’s Supper. One summary quote from the commentary on the
Heidelberg Catechism by Ursinus will suffice to show the depth
of understanding emanating from the Catechism: “According
to Ursinus, then, the Lord’s Supper is to be understood as no
less than a sign and seal of God’s grace given to the gathered
church for the confirmation of God’s promise of redemption
in Christ, the strengthening of vital union and communion
with Christ, the nourishing of souls in Christ unto eternal life,
a public confession of faith, a cultivation of a life of sincere
gratitude to God for Christ and all His saving benefits, a badge
stating our true identification with and allegiance to Christ, and
the fostering of genuine unity and love in the body of Christ”
(pp.122-23).
Michael Horton’s essay, “Gathered, Protected, and Preserved:
The Church in the Heidelberg Catechism,” outlines the clear
teaching of the Catechism on this vital doctrine for our time.
Numerous statements in this essay are essential teachings for
our churches today. One theme is shared in these quotes: “The
church is not created by the willing and running of the church
or individuals, but by the gospel.” “The Sovereign Head remains
sovereign over His ministrations. He never surrenders His own
ministry to His ministers.” “The pastor’s authority is ministerial,
not magisterial.” A very helpful comparison of the Heidelberg
Catechism with the Belgic Confession regarding the true and
false church is also an excellent resource.
Cornelis P. Venema discusses the essential doctrines of
justification and sanctification in his essay, “Grace and
Gratitude.” He illustrates how the Catechism brings a balanced
teaching of these two benefits of Christ’s saving work: “The
first benefit of the gospel declares believers righteous in
Christ. The second benefit of the gospel involves the work
of renewal whereby believers become righteous in Christ”
(p.153). This is a very important essay as it handles critical
truths regarding the work of God in sinners. Dr. Venema’s
conclusion highlights the wonderful harmony and balance of
emphasis of these two doctrines, stressing the Reformation
theme of Soli Deo Gloria.
The Christology of the Catechism is the content of the essay by
Mark Jones. This very helpful essay shows us how grateful we as
21st century believers ought to be for the work of our forefathers
clarifying doctrine for us. From his conclusion, quoting Calvin’s
Institutes, he notes: “We cannot read the writings of the ancients
on these subjects without great admiration. We marvel at them
because we are compelled to recognize how preeminent they
are. But shall we count anything praiseworthy or noble without
recognizing at the same time that it comes from God? Let us
be ashamed of such ingratitude” (p.180). Calvin’s attitude about
the ancients should also be our attitude towards the authors of
the Heidelberg Catechism and ultimately God, who blessed the
church with such a confession of faith.
“‘Prophet, Doctor Jesus’: The Son of God as ‘Our High Priest
and Teacher’” in the Heidelberg Catechism. This is the title of
the essay by Victor E. d’Assonville. He states that the Catechism
is unsurpassed, particularly in its pedagogical character. He
breaks down the Catechism’s doctrines of Christ with two
main divisions: Christology at the intersection of pastoral and
pedagogical lines and three offices of our Lord, Prophet, Priest,
and King. Just looking at Question 31 will illustrate this: “The
Son of God has been ordained by God the Father and has been
appointed by the Holy Spirit to be our chief prophet and teacher,
our only high priest, and our eternal king” (p. 193).
Danny Hyde’s essay, “The Spirit-Filled Catechism: The Heidelberg
Catechism and the Holy Spirit” is a timely reminder of the
biblical doctrine of the work of the Holy Spirit. Though there is
but one question relegated to the Holy Spirit, the “Heidelberg
Catechism from beginning to end describes His person as well
as His work both in relation to Christ and to the believer”
(p.197). Hyde concludes “that far from presenting a bare outline
of the doctrine of the Holy Spirit and minimizing His person
and work, the Heidelberg Catechism catechetically presents the
person and work of the Spirit from beginning to end – there is
no major doctrine in our Heidelberg Catechism from which the
Holy Spirit is absent” (p.212).
The fourth and last section of A Faith Worth Teaching considers
the Heidelberg Catechism as a catechetical tool. The first essay in
this section is a historical comparison of John Calvin’s first and
second catechisms and the Westminster Catechisms. Robert
Godfrey compares and contrasts the five catechisms for us but
concludes with the bias I share: “On this 450th anniversary of
the Heidelberg Catechism, its particular strengths may be
appropriately highlighted. It is fuller than the Westminster
Shorter Catechism and not as long as the Westminster Longer
Catechism. It is more focused than either of Calvin’s catechisms.
At least for this year, we should declare it the best of the
Reformed catechisms” (p.229).
Willem Verboom’s essay, “The Heidelberg Catechism: A
Catechetical Tool,” illustrates the covenantal purpose of the
Catechism to bring the baptized children through a course
of preparation for their confession of faith and admittance
to the Lord’s Supper. The ultimate goal of the curriculum is
living as a Christian. This quote from Verboom’s essay was
my personal experience under the Chatham FRC’s catechism
teacher (the late elder John Koopman). “The question-andanswer method of the Heidelberg has both a didactic and
theological meaning. When he asks questions, the catechist
does so as a representative of the congregation. When he
answers, the child does so as a child of the congregation. These
commandments and promises are expressed in the answers as
the church’s doctrine of faith. However, asking and answering
are not only didactical events but also pneumatological ones.
The underlying idea is that the dialog functions as a vessel
CONTINUED ON PAGE 27...
SEPTEMBER 2013
I THE MESSENGER
25
news notes & comments
By Rev. H. Bergsma
THOUGHT POLICE IN UK: A Christian street preacher has
been arrested and questioned about his beliefs after saying
that he thinks homosexuality is a “sin.” On Monday July 1, Tony
Miano, 49, was speaking from a passage from Thessalonians
which mentions “sexual immorality” and listed homosexuality
alongside “fornication” as examples what he believed went
against “God’s law.” During the subsequent questioning at
Wimbledon police station he was asked about his beliefs
on what constitutes “sin” and about how he would treat gay
people in hypothetical situations. “As the questioning started
it became apparent that the interrogation was about more
than the incident that took place in the street but what I
believed and how I think,” he said. “I was being interrogated
about my thoughts … that is the basic definition of thought
police.” “It surprised me that it is possible for a person to be
taken to jail for their thoughts,” he said. He said he feared
Britain and other countries were already on a “slippery slope”
towards the erosion of free speech and has written to MPs
outlining his experiences. (From The Telegraph, as forwarded
to me by Herman den Hollander).
Not only are our biblical words offensive to the world, but so
are our thoughts. There are thought police preparing to arrest
us. But do not fear: let us have the mind of Christ (1 Cor.2:16).
AFRICAN LEADERS SET OBAMA STRAIGHT ON
HOMOSEXUALITY: During his recent trip to Africa, President
Obama was the focus of some no-nonsense instruction about
homosexuality both from citizens as well as top African
religious and government leaders. At a joint press conference
June 27 with Senegal’s president, Macky Sall, Obama declared:
“My basic view is that regardless of race, regardless of religion,
regardless of gender, regardless of sexual orientation, when
it comes to the law, people should be treated equally, and
that’s a principle that I think applies universally.” Responding
to Obama’s comments, Senegal’s President Sall quickly made
it clear that he and his nation do not see eye-to-eye with
America’s chief executive. “We are not ready to decriminalize
homosexuality,” Sall emphasized. Even the nation’s major
newspapers expressed their overwhelming support. Kenya’s
leaders were just as adamant, with Deputy President William
Ruto, speaking at a Catholic church on June 30, saying that for
those, like Obama, who embrace homosexuality, “that is their
business. We believe in God.” He added that “the nation of
Kenya is a God-fearing nation.” Similarly, Nairobi’s archbishop,
Cardinal John Njue, said that Obama might as well “forget and
forget and forget” about the legalization of homosexuality in
Africa. “I think we need to act according to our own traditions
and our faiths,” he said. Speaking of America, Njue said
that “those people who have already ruined their society
I SEPTEMBER 2013
... let them not become our teachers to tell us where
to go.” In Tanzania, Anglican Bishop Michael Hafidh
said most African leaders would have preferred that
Obama keep his opinions on homosexuality to himself
and to focus on economic issues facing the continent.
Homosexuality “is not an important issue for us now,” he
said. “We don’t recognize or even think of it, let alone its
legalization. I think since we have a lot of resources, our
discussions with the rest of the world should be more
about investments and trade.” A total of 38 countries
throughout Africa, where the majority religious faiths
are Islam and Christianity, have laws against homosexual
conduct. (From New American)
Some no-nonsense instructions that Obama should
heed.
PROSPERIOTY GOSPEL IS DAMAGING TO AFRICA: Thuso
Kewana, an ordained pastor and ministry leader living in
impoverished South Africa, says he can be silent no longer
about the damaging effects of the prosperity gospel, an
American export he believes is unbiblical and used by
wolves in sheep’s clothing to prey on mostly charismatic and
Pentecostal Christians not only in his country, but around
the world. Kewana, speaking recently via phone from his
home in Polokwane in the Limpopo province, bordered by
Botswana, Zimbabwe and Mozambique, told The Christian
Post he has witnessed how the prosperity gospel can warp
people’s understanding of God—leaving the impression
that He requires worshippers to give money, to ministers,
churches or their favorite television network, before they
can be blessed with financial, physical and spiritual wellbeing. “This is because of the disappointments people
experience with churches and church leadership. This is
more prevalent with so-called spirit-filled or charismatic
churches,” Kewana adds, “The greed for worldly wealth,
huge church membership numbers, and fame form
the cornerstone of such dissatisfaction engulfing the
congregants and encouraging them to leave the church of
God. Pastors are involved in all sorts of ungodly behaviors.”
The prosperity gospel appears to mostly find its home in
the “word of faith,” or name-it-and-claim-it movement,
which positions some charismatic preachers as special
carriers of God’s favour and power. These particular
ministers are then often looked to by hopeful Christians as
their key or source to divine healing and blessings. (From
The Christian Post)
Rev. Henk Bergsma is the pastor of the Free Reformed Church
of Fenwick, Ontario
BOOK REVIEW
CONTINUED FROM PAGE 25...
through which the Holy Spirit can give the child personal
knowledge of saving faith. By learning and repeating, the
child acquires the treasures of Scripture” (p. 235)
This theme of instruction is considered in the ‘learning
congregation,’ the use of the Heidelberg Catechism in the
Netherlands at home, in the schools, and in the worship
services through the centuries. Verboom concludes with
delight that “the Heidelberg Catechism is new again and
again, like a powerful love song that touches the deepest
parts of the heart” (p. 246)
The final essay by Willem van’t Spijker is entitled
“Scholasticism in the Heidelberg Catechism?” This essay
clearly shows the giftedness of the author of the Catechism,
Ursinus. It is impressive to read of the Lord’s gift of this
man to His church. Ursinus is portrayed as a godly man of
integrity with profound respect and influence who “wrote
his Catechism for people who were already familiar with
the first principles of faith. His purpose is pedagogical, not
apologetical” (p.261).
I highly recommend this book. The Heidelberg Catechism is
truly a faith worth teaching!
MARK 13: 10
“The meditations brought together in this volume are characterized by their
focus on Christ as the only Saviour of lost sinners. He is portrayed as the
Saviour appointed by the Father and applied to the soul by the Holy Spirit.
These meditations are both Christ centred and Trinitarian. They make it clear,
that the doctrine of God and the doctrine of Christ are the most central doctrines of the Christian Church. These doctrines do not only have theological,
but also experimental importance. In fact theology and experience are two
sides of one coin. Real Christian orthodoxy is always a felt orthodoxy; an
orthodoxy of the heart. When we realize, that orthodoxy originally not only
meant soundness in doctrine, but also the only right way to glorify God, we
can say that these meditations are orthodox in the truest sense of the word.
They teach us to praise the triune God of all salvation, to trust in Christ as
the complete Saviour and to honour the Holy Spirit as the author of our faith
and spiritual life. Focusing on these truths, they cannot be seen as views of
a particular group or party within the Christian Church. These meditations
give food and joy to all Christians, who know or desire to know God in this
way. Here children of God, however different they may be in others aspects,
meet each other.”
— Dr. Pieter de Vries, assistant professor of biblical theology and hermeneutics
at the Reformed Seminary connected with the Free University of Amsterdam
“The Rev. Gerald Hamstra’s meditations on the Holy Scriptures are profound but simple. They are experimental, doctrinal and practical, warm and
devotional, flowing from a pastor’s heart. Pre-eminently, they are Christ
centered, and extol the Lord Jesus Christ as Almighty God and the Saviour
and Friend of lost and ruined sinners. They graciously encourage the readers to cast themselves — and to rest — wholly and unreservedly upon the
mercy of God in Christ.
“Over many years, the Rev. Hamstra has been a gifted educator, and a
wise and gracious Pastor. He no doubt benefitted greatly from his time at
Westminster and other academic studies, but his qualifications for the ministry came from Heaven. His ministry and life evidence the unction of one
who has been enabled by God’s grace to undertake ministry in the Master’s
presence!
“The Trinitarian Bible Society is greatly indebted to the Rev. Hamstra
for his long, loyal, and prayerful support of its work. For many years he
has been a Vice President of the Society and the President of its Canadian
Branch. Today, he serves as President of the Society.”
Hamstra
All Nations
Aid to Churches and Christians
in Eastern Europe and Russia
The Free Reformed Publications Committee has been
blessed to receive several projects over the past year. We
commend these new and soon to be coming resources for
your edification and instruction. Note that these resources
promote The Three Forms of Unity (our Reformed Confessions
of Faith) that bind our federation of churches to a treasured
heritage of the biblical doctrines of grace.
The Believer’s Only Comfort – A Study Guide for the
Heidelberg Catechism: Lord’s Days 1-25 by Pastor Jack
Schoeman. A Teacher’s Manual will also be printed. Highly
recommended for senior Catechism instruction. Expected in
September – watch for this!
Memoirs of the Way Home – Ezra
and Nehemiah as a Call to Conversion.
Bible studies with discussion questions
by Dr. Gerald M. Bilkes – available now.
Sunday School Curriculum Activity
Sheets – A tear-off note pad of
activities designed for use with the
Sunday school materials based on
the Teacher’s Bible Commentary.
Very useful for our Sunday School
programs! Available early September.
The King in His Beauty – A treasure
of biblical meditations guiding the
reader to worship the King – written
The King
by Pastor Gerald Hamstra – available
In His Beauty
now!
Christ’s Ministry in the Christian
– The Administration of His Offices
in the Believer – a very useful
Gerald Hamstra
experiential presentation of our
Lord’s blessed work in His people –
written by the
highly esteemed Professor G. Wisse
– Beautiful, hard cover, 123 pages;
$14.00 ($12.60 each for purchases of
ten or more).
Expository Sermons on the Canons
of Dort by Pastor Cornelis (Neil)
Pronk – this is a newly edited and
improved re-print of this collection
of sermons - an excellent source of
insight and edifying application of the
foundational principles of our heritage - available this fall.
Expository Sermons on the Belgic Confession by Pastor Carl
Schouls – eagerly expected late fall 2013 or early winter 2014.
The King In His Beauty
The Gospel must first be
published among
NEW PUBLICATIONS
— D. P. Rowland, General Secretary, Trinitarian Bible Society
Vadim was a sportsman and
played for the Donetsk football
team. He grew up in a mining family
with unbelieving parents. Life ran
smoothly until the year 2000, when
he first did drugs. Vadim was soon
addicted; drugs became his only
desire. Nine years later, he began
using the terrible “crocodile” drug.
Vadim’s friends died through its use,
and the drug was eating him alive.
Vadim accepted the fact that he would be next to die.
It was then that he met with Christians. They shared the gospel with
Vadim, and offered a rehabilitation program. God met Vadim there, and
he repented and received deliverance from his addiction.
Today Vadim hosts a small Bible study group made up of
rehabilitants. His older brother, Igor, went through rehab after he heard
Vadim’s testimony. The two brothers were baptized and now serve in
God’s kingdom.
Phone: 888-844-2624 Website: coah.org Email: [email protected]
Free Reformed Publications
$28.00
FREE REFORMED PUBLICATIONS
18 Chapala Crescent S.E., Calgary, AB T2X 3M4 Canada
Email: [email protected] • Tel. 403-254-6591
http:/www.frcna.org
SEPTEMBER 2013
I THE MESSENGER
27
A
N
N
OBITUARY
Romans 6:23
For the
of sin isof
death,
the free
of free
God is
Forwages
the wages
sin isbut
death,
butgiftthe
eternal life in Christ Jesus our Lord.
gift of God is eternal life in
Christ Jesus our Lord.
Romans 6:23
O
U
N
C
E
M
January 20, 1958--July 16, 2013
VAN DYK, Cornelis “Cor” of Shedden, 55,
died suddenly, as a result of a motorcycle
accident, on Tuesday, July 16, 2013.
Beloved son of Maria Van Dyk (the late
Cornelis Van Dyk) of St. Thomas.
Loved brother of
Arie (Helen) Van Dyk of St. Thomas,
Pieter (Leona) Van Dyk of St. Thomas,
John (Frieda) Van Dyk of St. Thomas,
Jane Van Dyk (Terry Shannon) of Toronto.
Sadly missed by many nieces and
nephews, great nieces and nephews,
cousins, aunts and uncles.
The funeral was held at the St. Thomas
Free Reformed Church,
Saturday July 20, 2013.
Pastor Tim Bersgma officiating.
Mailing address:
Marie VanDyk
440 Wellington St. apt 308
St. Thomas, On. N5R 5R1
RECYCLE YOUR
GOOD USED BOOKS
Reformed Book Services will thankfully
receive your good used books, specifically
books by Reformed authors. Contact Susan
Keuning at 905.627.3910;
Fax 905.628.2896;
Email: [email protected]
Thank you to those who donated books.
I am interested in any new or used books
you wish to sell or donate. Contact Chris at
[email protected]; Tel. 616.371.7170
I SEPTEMBER 2013
N
T
S
OBITUARY
ANNIVERSARY
Grace A. Janssen
October 12, 1963 - 2013
(nee Brunsveld)
September 20, 1920 - May 30, 2013
Doetinchem, The Netherlands
Grimsby, Ontario
Peacefully at the age of 92 the Lord took
unto Himself our mother (predeceased
by her husband Jan in 2004).
Cornelis "Cor" Van Dyk
E
“For the LORD God is a sun and shield;
the LORD will give grace and glory;
no good thing will He withold
from those who walk uprightly.”
Psalm 84:11&12
Beloved mother of:
Bill and Chris Janssen
Jo-Ann and Klaas Meeboer
Ena and Hans Pennings
Margaret and Pieter VanderMeyden
Henk Janssen and Suzanne Leece
Gary and Joyce Janssen
Grandmother of 24 grandchildren and 63
great grandchildren
The funeral service took place in
Sheffield, Ontario on June 4th with Pastor
Pieter VanderMeyden officiating
“The eternal God is thy refuge”
ANNIVERSARY
September 7, 1963 - 2013
“God is love: and he that dwelleth in love
dwelleth in God, and God in him. “
1 John 4:16
With joy and gratitude to the Lord we
announce the
50th Wedding Anniversary
of our dear parents,
Harm and Eleanor Luth
(nee Lorenz)
Jack & Chrystal Koopman
Garrett & Wanda Luth
Joshua, Bradley, Tonilyn, Anna, Steven
Geoffrey & Aimee Luth
Nathan, Rachael, Megan, Kiersten
“As for me and my house,
we will serve the Lord”
We are thankful for their love and
faithfulness to their Father, His church,
and their family. Through your faithful
teaching, we are blessed! We love you!
Home address:
8899 Base Line
Tupperville, Ontario N0P 2M0
Tel. 519.683.4020.
We praise and thank the Lord for
His goodness to our dear parents,
grandparents and great-grandparents,
Wayne & Trudy Schoeman
(nee Werdekker)
as they celebrate their
50th Wedding Anniversary.
With much love from:
Wendy & Scott Plante
Lindsay (Sophie), Aren
Jack & Susan Schoeman
Andrew, Matthew, Catherine, Lydia,
Anna, Nathaniel
Cindy Anderson
Chloe
Leslie & Paul Bartels
Taylor, Lauren, Isaiah, Sam
Please join us for an Open House on
October 11, 2013 at 8pm
Providence Free Reformed Church
269 St. George Road, St. George ON
Best wishes only, please.
Home Address:
34 Pace Avenue,
Brantford ON N3P 1L6

2 - Free Reformed Churches of North America

Transcription

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