ClarionTHE CANADIAN REFORMED MAGAZINE

VOLUME 46, NO. 6 MARCH 21, 1997

Sarcasm on Golgotha

Jesus of Nazareth the King

of the Jews

122 CLARION, MARCH 21, 1997

Evolution is back in the news. In October of last year,Pope John Paul II, in his greetings to the Pontifical Academyof Science then meeting in Rome stated that “fresh evidenceleads to the recognition of the theory of evolution as morethan just a hypothesis.” By doing this, the pope was reaf-firming a 1950 papal encyclical that Darwin’s theory on theorigin of life and Christianity were not in conflict with eachother. The only caveat for the pope was that one must ac-knowledge that the human soul is directly created by God.

So, is Darwin right after all? The popular press as-sumes it and opinion moulders such as the National Geo-graphic do not cease to make evolution sound like a self-evident truth. The weight of the current consensus ofevolutionism also impacts on the church. Just last year, attheir 1996 General Assembly, the Orthodox PresbyterianChurch (OPC) had to deal with this issue. Is what theBible says about the origin of the human race compatiblewith evolutionism? It will be instructive to look at theOPC discussion and decision.1

The charge and contested positionLast August, the Harvest session of the OPC in Grand

Rapids found Dr. Terry Gray, a ruling elder, guilty of thepublic offense of stating that “Adam had primate ancestors,contrary to the Word of God (Gen. 2:7; 1:26-27) and thedoctrinal standards of the OPC (Westminster Confessionof Faith IV.2; Westminster Larger Catechism 17).” The ses-sion proposed the censure of indefinite suspension from of-fice. Dr. Gray appealed to the Presbytery of the Midwest,which denied his appeal, and then appealed to the Gen-eral Assembly.

To understand the situation, one must realize that Dr.Gray teaches biochemistry at Calvin College. He affirmsthe inspiration, authority, infallibility and inerrancy ofScripture as well as the historicity of Adam. He also ac-knowledges that there is no positive Biblical warrant for hisview on Adam. “The sole basis for believing that Adam’sbody had animal ancestors is a study of God’s creation us-ing scientific methodology. . . . The Bible does not forbidthis view” (Appendix 3 of appeal). As a professor of bio-chemistry he had decided that an “obvious conclusion”from scientific evidence is that “humans, primates, andother mammals share a common ancestor” and that “thebiological evidence points toward an animal ancestry ofhumans.” In Gray’s view, “God used some already evolvedprimate as starting material in his special creation of theunique image bearer, Adam. . . . So far I have found noth-

ing better that allows me to be faithful to Scripture and tothe empirical evidence.”

The defence and counter argumentsIn support of his appeal, Dr. Gray gave several argu-

ments. For our purposes, the following two are really centraland important for us to consider here. First, he contended thathis view was not contrary to Scripture. The “dust of theground” in Genesis 2:7 did not need to be understood aslifeless dust, but could be interpreted as mature animal life.Second, he also argued that there were no theological impli-cations to his particular view of man’s origin. By that hemeant that no other Biblical doctrines were affected or threat-ened by his view.

Against the first point, that Dr. Gray’s views were notcontrary to Scripture, the following was noted.2

i. God formed Adam’s body by taking the dust from theground. This was the same stuff that he was to till (Gen.3:23) and to return to after death (Gen. 3:19).

ii. The resurrection passage of 1 Corinthians 15:39 makesthe contrast between animals and man by explicitlystating, “All flesh is not the same flesh, but there is oneflesh of men, and another flesh of beasts, and anotherflesh of birds, another of fish.” There is a parallel inGenesis 1:20-25. Each “species” is made “after its ownkind,” i.e. is a “different flesh.”

iii. According to Genesis 2:21-22, God made a womanfrom the man. Thus, there is no possibility that womanevolved from a non-man living being.

iv. When Dr. Gray posits that God used “some alreadyevolved primate as starting material” for making Adam,he views the creation of man as a divinely directed evo-lution from pre-man primates. This contradicts the his-toric record of Genesis 2:7, without any warrant fromthat text or any other related text of Scripture.

With regard to the contention that there are no theologicalimplications to this evolutionary view of man’s origin, itwas especially noted that such a view challenges the au-thority and clarity of Scripture. If one must believe in theevolutionary origin of man, then the Scriptures are not clearon cardinal and important truths.3 But Genesis 2 presents instraightforward language the historical account of God’s cre-ation of man. There is no indication that this is not historywriting. The text describes the creation of Adam and Eve asspecial acts of creation, distinct from and not arising out ofany previously existing ancestor of Adam.

EDITORIAL

By C. Van Dam

Is evolution compatible with Scripture?

The decision of the GeneralAssembly of the OPC

Dr. Gray’s appeal took consider-able time at the General Assembly. Af-ter all the arguments were heard andweighed an overwhelming majority re-jected the views of Dr. Gray. His ap-peal was denied and the proposed cen-sure of indefinite suspension fromoffice was sustained.

This decision is to be much ap-plauded. It was courageous for we livein a world and culture for which evolu-tionism is a basic cherished article offaith. Also the Canadian ReformedChurches can be encouraged with thisdecision. In several ways it resemblesthe watershed decision of Synod Assen1926 which condemned the views ofDr. J. G. Geelkerken. Dr. Geelkerkenalso affirmed the authority and infalli-bility of Scripture, but he questionedwhether the tree of knowledge of goodand evil, the tree of life, and the speak-ing serpent were perceptible realitywhich existed and took place as re-counted in Scripture.

Not all at the General Assembly,however, were happy with this decisionfor there was a fear with some that theGeneral Assembly went beyond its ju-risdiction with this trial. In their opin-ion, the views of Dr. Gray did not war-rant a trial. As the Minority AdvisoryCommittee at the General Assembly putit: “the fundamental question before the

church in this appeal is one of libertyand freedom; maybe even the freedomin some things to be wrong.” However,this committee also acknowledged that“ultimately Scripture sets the boundaryof our liberty.” As in the Geelkerkenquestion, this was the heart of the issuewhich in my view the vast majority ofthe General Assembly saw very clearly.

There is freedom of exegesis. But it isa freedom governed by the clear teach-ings of Scripture. When an exegesis cannot stand the test of Scripture itself andopposes the testimony of the Word ofGod in other passages, it must be re-jected. Such a rejection is particularlyimportant if the exegesis in question isdetermined by the findings of a currentscientific theory with enormous influ-ence in reshaping society’s view of it-self and of what is right and wrong.Man’s supposed common ancestry withthe animal world is not proven. It is nomore than a working hypothesis, a hy-pothesis with its own unproven religiousassumptions and underlying hostility toGod the Creator. It is also a hypothesiswith enormous scientific problems.4

ConclusionThe formal Charge against Dr. Gray

from the Presbytery of the Midwest put

it well. “In its conflict with unbelief thechurch is under intense pressure toconform to the world’s naturalistic andrationalistic thinking in all areas andparticularly regarding human origins.Given current attacks on the integrity ofour faith, officers of the church mustbe held to the high standard of Scrip-ture regarding such matters.” Referenceis then made to Titus 1:9 which speaksof the qualifications for the office ofoverseer. “He must hold firmly to thetrustworthy word as it has been taught,so that he can encourage others bysound doctrine and refute those whooppose it.”

1The background material referred to in thiseditorial can be found in the Minutes of theSixty-Third General Assembly . . . of theOPC (1996).2For the counter arguments, I make use of theCharge against Dr. Gray from the Presbyteryof the Midwest and the General Assembly’sadvisory committee report as noted in theAssembly’s journal.3This position is contrary to the WestminsterConfession 1.7; cf. the Belgic Confessionwhich presupposes this clarity in Art. 2, 5,and 7.4For an excellent general and popularly writ-ten critique of evolutionism with referencesto further discussions see Philip E. Johnson,Darwin on Trial (InterVarsity Press, 1991).

CLARION, MARCH 21, 1997 123

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IN THIS ISSUE

Editorial – Is evolutioncompatible with Scripture — C. Van Dam …………………122

Meditation – “Sarcasm on Golgotha” — K. Schilder — translated by John Smith ……124

The risen Lord looking for His sheep — J.G.R. Kroeze ……125

Speaking an edifying word — Karlo Janssen …………………126

Report of the Committee for Contact with the OPC……………128

Poem – God’s Unchanging Word — Martin Luther …………………129

Ray of Sunshine ……………………130

Letters to the Editor ………………131

Press Release ………………………132

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FROM THE EDITOR:It is the editorial task to presentClarion to the readers in a goodway. For this purpose, contribu-tions often need some editing.Sometimes corrections need to bemade; other times contributionsneed to be shortened. The latteris done quite regularly with re-ports about farewell services andevenings, and inaugurations andwelcome evenings of ministers.Recently we received a complaintfrom br. J. Schutten that the wayin which we had shortened his re-port on the inauguration of andwelcome evening for the Rev. J.Van Vliet was offensive to the au-thor. For this we offer our apolo-gy. However, we reiterate thatsuch reports will need to be keptshort – under 1,000 words.

J. Geertsema

Irony and sarcasm are not the same.An ironic word is born; a sarcastic oneis made. Irony is expressed sponta-neously; sarcasm can reflect upon itswords. Irony sees the caricature andexpresses it simply. Sarcasm sees thecaricature too, and passionately rein-forces it. Irony is lofty, and it exalts;sarcasm is low, and it abases. Irony at-tends the wounded, but sarcasm, asthey say, is biting. One is gripped byirony, but one grasps at sarcasm. Ironyobserves something comical, but from aheight which the “comedian” cannotreach; sarcasm sees something comicaltoo, but from so low a level that the “co-median,” the clown, is safely out ofreach; it cannot even dress itself in theharlequin’s outfit, for sarcasm can onlyweave transparent robes.

Irony is the strength of the weak;sarcasm is the weakness of the strong.Irony can also be without sin; sarcasm isitself a form of sin. Irony and sarcasmboth see imbalance in the world; yet thebalance is kept by the former, but dis-turbed by the latter. And when the manof irony and the man of sarcasm bothview the world through the windows ofthe soul, then the ironic one is calm andcan see through his windows so that hecan win even the objective hindranceover to his point of view. But the sar-castic person can never do so: sarcasm

is found in unrest, and its passion is thehot breath that fogs the windows andthus subjectively impedes clear per-ception. Irony is always a certain tri-umph. But sarcasm means certain de-feat, having only the gesture of a victor.

That is why there is always such adepth of heavenly thought in the pas-sion narrative. For when the proceed-ings begin, then irony is found with Je-sus in Gethsemane: [he says] “Sleep onnow, and take your rest!” And whenthe trial has come to an end, then sar-casm is found with Pilate, who com-poses an inscription – actually it says“a title” – for the crucified Nazarenethat gives the passerby the impression:“Here hangs the King of the Jews. Herehe hangs – in a pillory.”

Pilate writes that sarcastic inscrip-tion before he withdraws in bitternessto his private quarters. He wants tosnicker at it, for he knows that he hasbeen beaten by those nasty Jews. Thatis why that inscription above Jesus’cross is his defeat, for had he not lostin the trial, in other words, if he hadreally found Jesus guilty, he wouldhave written differently. But in the pre-sent circumstances, he does not wantto do otherwise. Oh, he is well awarethat a judge should be precise, that heshould be accurate. And so Pilate is.Look: it says “Jesus the Nazarene.” A lit-

tle while ago1 he did not even knowwhat province Jesus was from; he had-n’t bothered to inquire. Informal detailsdidn’t matter when it concerned thosedespicable Jews. But now suddenly heis very official. The office-holder knowsnot only the province but also the citythat Jesus comes from.

However, the precision of the firsthalf of the inscription betrays all themore the evil intent in the gravely inac-curate second part. If it had said, “thesupposed king,” now, that would havebeen okay, but “the King of the Jews?”Why, Pilate, that is no precise, summa-ry conclusion of trial and verdict! An of-ficial statement in the name of the em-peror ought not to be sloppy. Is thisanother informal detail – intentional thistime? Is this insubordination, Pilate?

“Take it easy,” Pilate would havetold you: “I know, I know. But grant methis satisfaction. I don’t dare to grieveabout myself, so I might as well laughabout all those Jews. I want to get in onemore jab at them, hit them where ithurts, put them and their king on pub-lic display. Let that high priest have thepeople against him for once. The com-mon people seem to think of Jesus as ahero. Well, let the little folk seethe for awhile, when they see their patron hang-ing there; it can’t do those hot-headedpriests any harm. “The king of the Jews”

124 CLARION, MARCH 21, 1997

What’s inside?The editorial, this time written by Dr. C. Van Dam, addresses again the question of compatibility or conflict between

the theory of evolution and the teaching of Scriptures. Van Dam writes about how the OPC recently dealt with thequestion.

Soon the church will celebrate Good Friday and Easter. Strange, is it not, that we call Good Friday, Good? After all,we remember someone’s death on that day. How can that be good? On the face of it, it may seem strange. But weunderstand the mystery of the Gospel. We believe that our Saviour died that we may live. He was condemned to deaththat we might be set free. He was forsaken that we might be accepted. He was raised from the dead for our justification.Yes, we understand the mystery. We believe the Gospel. And so Good Friday is, indeed, good. To help you in yourcelebration, we provide you with two meditations: one by the late Dr. K. Schilder, and one by the Rev. J.G.R. Kroeze.

Mr. Karlo Janssen has made quite a study of the practice of allowing theological students to speak an edifying word.We publish the first of two parts in this issue.

Stapled in the middle, you will find the most recent Evangel. After you have read it, please pass it on to a neighbouror colleague. GvP

MEDITATION

By K. SchilderTranslated by John Smith

“Sarcasm on Golgotha”“Pilate also wrote a title and put it on the cross; it read, ‘Jesus of Nazareth,

the King of the Jews.’” John 19:19

CLARION, MARCH 21, 1997 125

. . . do you think they’ll catch on that myinscription not only targets the king butalso his lovely subjects?”

And Pilate writes. He writes threetimes. After all, his wife had not toldhim about her dream in any great de-tail.2 And after all, he has not yet expe-rienced that darkness which lasted forthree hours. A touch of sarcasm in theinscription can’t do any harm. And asfor the official minutes for the imperialgovernment, he can word them as hepleases . . . .

Oh yes, Pilate, but God is takingminutes today too. Their basic contentsstill lie before us. And on the basis ofthis story about your cutting sarcasm,we find you guilty and deserving ofpunishment.

We find you guilty. For you, Pilate,want to taunt the Jews, but you aretaunting Jesus too. You want to ventyour fury, but you don’t have thecourage, oh grim authority, to let theblast of your anger strike against theJews – and against yourself. And nowyou are not afraid to divert your angerthrough Jesus. You make Him the victimof the measure of your rancour againstthe Jews; and with your feeble verbalonslaught you build your defences be-hind the Nazarene. That is worse thancowardice. That is guilt: guilt uponguilt. For a Pilate who has abandonedJesus to injustice is more guilty if hethoughtfully reflects upon how heshould formulate the inscription than if

he had slammed doors in suppressedwrath.

We find you guilty, Pilate. But wesay this without sarcasm. For we haveprecisely this objection against your sar-casm, oh judge, that even though youresisted an atrocity, you did this more inprotest against the sinners than againstthe sin. That’s how your sarcasm works.But we have beheld Jesus whose ironyrises far above your sarcasm. It censuresthe sin, but yet it beckons to the sinner,and helps him, and heals him. That iswhy Jesus’ irony would cry woe untous if we should speak sarcasticallyabout the sarcastic Pilate. We turn in-ward, and in shame we remember thatwe too at one time or another have usedJesus’ name to achieve some faint-hearted triumph [. . .]3 and we do nothide from our shame, as you do, Pilate!

Nevertheless, we maintain that youare guilty, Pilate . . . and deserving ofpunishment. For if it is true that ironybelongs to the strong and sarcasm to theweak, to those who have experienceddefeat, then your sentence awaits.When Jesus went to Pilate from thedarkness of Gethsemane, then irony at-tended him. It was present on his pathto victory. But when you, Pilate, sentJesus away from your tribunal, thensarcasm attended you. It was presenton your path to defeat.

These two paths will one day cometogether before the judgment seat ofChrist. There, without sarcasm and yetin holy justice, Pilate will see the king of

the Jews, the king of the world. For that isthe title which God himself will writeupon Jesus’ robe and upon his thigh.4

And there Jesus will indeed demonstratethe justice of that name. For in that hourthere will be no basis for the empty jestwhich belongs to Pilate’s sarcasm,namely, that “he who laughs last laughsbest.” Rather, there will be the stern grav-ity of Jesus’ irony, that “he who weepsfirst weeps best.” This is the proverb ofChristendom over against the world. Forirony and sarcasm are different.

1Luke 23:6.2Matthew 27:19.3At this point Schilder quotes a few lines ofpoetry from Joost van den Vondel, which Ihave not included (J.S.).4Revelation 19:16.

Last fall, Mr. John Smith, a third-yearstudent at our Theological College,delivered the above as a chapel. It is histranslation of a meditation by K. Schilderon John 19:19, taken from Licht in denRook (Delft: W.D. Meinema, 1926), pp.203-207. Mr. Smith wanted to showthat Schilder not only was an importanttheologian but that he was a man oftremendous literary style and power ofexpression. Several of his professors en-couraged him to submit it to Clarion as ameditation for Good Friday. The levelof difficulty of Schilder’s language ishigh, but we are sure that you will ben-efit from this meditation. – Editor

MEDITATION

By J.G.R. Kroeze

The risen Lord looking for His sheepBased on Matthew 28:1-10

Jesus Christ, the Lord, had died onthe Friday before. The disciples and thewomen had all rested on the Sabbath, asthe law of God commands. They hadbeen unable to do anything for the bodyof Jesus Christ. The law of God hadstopped them. But now, on the first dayof the week, two women went to lookat the tomb. We know from the othergospels that they were going to embalmthe body of the Lord. However, whenthey got there an angel came down fromheaven. His coming was announced bya violent earthquake. He shone like the

lightning and was dressed in brilliantwhite. He rolled away the stone whichwas in front of the tomb and sat on it.You can imagine the reaction of theguards who were at the tomb. They felldown like dead men. They were petri-fied we would say. The opposition wasovercome in an instant. None couldstand against such a being.

The women who seemed to have ar-rived just at that instant were of coursealso overcome with fear, but the angelhad comforting words for them. Do notbe afraid he said. He had come for

them. He had come to reveal the goodnews to them. He knew they were look-ing for Jesus, but He was no longerthere. There was no need for thewomen to embalm his body. His bodywould not see corruption, just as hadbeen prophesied in Ps. 16:10. Thewomen had come with the best of theirsad intentions, but their intentions weremarked by unbelief. Jesus Christ hadrisen from the dead, as He had fore-told. They had not believed Him or theScriptures. Nevertheless the angel didnot come to rebuke. He came to give

good news. He showed them the emptyplace in the tomb, and then he gavethem an order. They had to tell the dis-ciples that Jesus had risen from thedead. But where were they, those disci-ples? They also did not believe – neitherChrist, nor the Scriptures. Now the dis-ciples had to show their faith in the an-gel’s word, by doing as he ordered.They had to go to Galilee. There theywould meet their Lord. A test of faith isattached to the good news. Would thedisciples go or not? Would they believethe good news or not? We know thatthey went, but was it in faith? Whenthey arrived, and even when they sawJesus on the mountain in Galilee,Matthew says, some doubted. 28:17.Some hearts were still hardened. Theresurrection of the Lord was difficult tobelieve, even when the evidence wasbefore their very eyes. The good newswas too good.

However, more happened on thisday. As the women were going theirway, afraid, but full of joy, eager to tellthe disciples what they had heard andseen, suddenly Jesus Christ met them.Now the strange thing is that herepeated almost exactly what the an-gel had said, but with one small,though significant change. He alsotold the women not to be afraid. He did

not want to frighten. What the Lordwanted was to call his disciples backto Him. The angel had said, ”tell Hisdisciples,” but Jesus said, “tell mybrothers.” The disciples had fled whenJesus was arrested. They had aban-doned their Lord. None had stood byHim. Only Peter and John had followedat a distance, and then Peter had de-nied his Lord. Now what does the Lorddo? He does not call those cowards“disciples,” but a name which is muchmore intimate, “brothers.” The Lordrevealed Himself to the women, to givemore proof that He had really risenfrom the dead, and to gather His scat-tered sheep. The Lord did not reject Hisdisciples like we would probably havedone. No, His first act as the resurrect-ed Christ is to do what the true Pastor ofthe flock of God does; He sought thatwhich was scattered and lost. He wentin search of His disciples. He calledthem brothers, to tell them that theway back was open, that He had not re-jected them for their cowardice. Theycould still be His disciples, becausethey were His brothers. Now they onlyhad to show faith, and go to Galilee, tobe gathered again, to be His disciplesand brothers.

The good news of the resurrectionof Jesus Christ from the dead was not

only to be found in the fact that Godraised our Lord to life again. This al-ready offers us a great hope. Rom. 4:25says that our Lord was delivered for oursins, and raised for our justification. Theresurrection of the Lord is the proofthat you who believe in Him are justi-fied. But that other element is notstressed very often. The Lord didn’t say:take it or leave it. The Lord went lookingfor His sheep. He wanted to reunitethem in faith, and that search is still ontoday. Today the Lord still sends outthe good news into the world, by faith-ful women and men, with the call tofaith in the resurrected Lord. He whohas received all authority in heaven andon earth wants to gather the flock ofGod. He does not rebuke harshly, butcalls in love, tenderly, showing that allour sin and perfidy is forgiven. Onlywe must come in faith. The call, the of-fer of forgiveness, always comes withthe demand that you believe the mes-sage, and that you act on it. Blessed arethose that obey.

Rev. John Kroeze is a minister of thechurch in Hamilton, ON. He labours asa missionary in Maceió, Alagoas, Brazil.

126 CLARION, MARCH 21, 1997

Speaking an edifying word1

By Karlo Janssen

This past year has seen some inter-esting changes with respect to a prac-tice officially known as “speaking anedifying word” and more commonlyreferred to as “preaching consent.” Oursister churches in Australia have, forthe first time, adopted rules that are verysimilar to our own. On the other hand,our sister churches in The Netherlandshave set the practice aside.1 This rathercurious combination of events give usa good opportunity to review the historyand practice of allowing students of the-ology onto our pulpits when they havenot yet completed their studies.

The Great Reformation to theLiberation

Soon after the Reformation therewas a crying need for ministers. Many

young men studied at various universi-ties and soon, before they had evencompleted their studies, found them-selves on pulpits because of the high va-cancy rate. Some of the early synods de-cided in favour of the practice, otherswere against. The well-known Synod ofDort 1618-19 decided that it would bebeneficial for both the students and thechurches if students led in the worshipservices. We see that the practice of“speaking an edifying word” stretchesback several centuries.

The issue of preaching consentcame into sharp focus in the last centu-ry. Because many churches (around200) but only a handful of ministersand students (initially not more than10!) seceded from the Dutch StateChurch in 1834-36, the Secessioners

encouraged the practice of “speakingan edifying word.”

The churches that split in the sec-ond Secession, the Doleantie of 1886,were somewhat more strict when itcame to matters of church polity. Theywere not too keen on the large numberof novices that had access to the Seces-sionist pulpits. This became an issuesoon after the Union of the two federa-tions in 1892.

Subsequent synods spent quite sometime trying to work the positives of bothfederations into a unified whole. Whilea dominating question concerned that ofthe place and nature of TheologicalTraining, the question of students in thepulpit did not go unnoticed. Synod Mid-delburg, 1896, decided that under nocircumstances can students administer

CLARION, MARCH 21, 1997 127

the word.2 It conceded that, on occa-sion, students might deliver a sermonproposal, albeit only under the strictoversight of the consistory. Such stu-dents, however, would first have to bedeclared eligible for call. Synod Ams-terdam, 1908, put the final lid on thematter. Only students who had passedtheir preparatory exams and had thusbecome candidates would be grantedaccess to the pulpit. The practice musthave continued in some regions for Syn-od the Hague, 1914, decided that allcandidates-to-be must sign a form inwhich they declared that they had nev-er yet unlawfully led a worship service.

After the Liberation of 1944Once more, all is quiet. It was not

until another church split that the issuearose for the third time. While the situa-tion after the Liberation of 1944 wasnot quite as drastic as that in 1834, thenumber of vacancies was extremelyhigh. Hence the first ordinary generalsynod of the Liberated churches(Groningen, 1946) decided that the de-cision of 1908 and 1914 be put aside forthe moment until the situation in thechurches should better itself.3 As groundSynod noted that after the Liberationthe practice of speaking an edifyingword had arisen and that, to date, nochurch had appealed against the prac-tice. It concluded from this that the prac-tice itself could not be objected againston principal grounds. Practical reasonswould determine its continuation.

Synod Kampen 19514 had differentthoughts though. It noted that the pro-fessors advised that permission tospeak an edifying word had a negativeeffect on the students’ studies; theyspent too much time preparing for theirSunday engagements. It also noted thatthe decision of 1946 was only meantto last to the next synod (1948) buthad been overlooked by that synod.Kampen determined that the churchesno longer needed to have studentsspeak on Sundays, and thus decidedthat as of 1 January, 1952, studentswould no longer be allowed to speakan edifying word. Again we note thatthe reasoning is practical, for Kampennever said that speaking an edifyingword is unscriptural.

The following year another synodwas held. A number of churches had re-quested the delay of Kampen’s deci-sion for one year. Synod Berkel en Ro-denrijs5 acknowledged this request,and the termination date for speakingan edifying word was moved to the nextsynod. It is interesting to note that two

of the committee members who stud-ied this issue were principally opposedto the practice, being of the opinion thatonly office-bearers could lead a wor-ship service. However, their opiniondid not carry the day.

At Synod Enschede, 1955,6 the mat-ter is tabled again. Several churches re-quest that the decision of 1908/14/51not be implemented. Synod decidedthat the need in the churches continuedto exist and thus delayed the imple-mentation of 1951. Synod Bunschoten-Spakenburg,1958-59,7 confirmed thisdecision.

In Assen 19618 the pendulum onceagain swings to the other side. Synod1961 received two requests to makethe practice permanent and two re-quests to prohibit the practice. Assencarefully weighed up the pros and consand concluded that the churches seek-ing the continuation of the practice didnot provide sufficient grounds whilethe churches seeking its abandonmenthad. Since no other grounds for speak-ing an edifying word had been providedby other churches, Assen decided to im-plement the decision of Kampen 1951on 1 May, 1962. The ground for thisdecision was that the need in thechurches no longer existed.

At the following synod (Rotterdam-Delfshaven, 1964-659) the issue is oncemore on the table. Two churches re-quest the practice to be allowed andsynod determined that the need in thechurches – 70 vacant congregations ofwhich over half are really too small toever support their own minister – arguesin favour of allowing students to helpease the burden of the active ministers.Since 1964-65 the implementation ofthe decision of 1908/14/51 has contin-ually been delayed by every generalsynod in Holland with the exception ofthis year’s. Each time again the reasongiven was “the need in the churches.”10

Though the practice continued inthe positive for a long time, it was notwithout some points of interest. In 1978the church of Goes suggested that thedecision of 1908 be rescinded becauseit had stated that the administration ofthe Word was “definitely not permissi-ble” (“beslist ongeoorloofd”) for stu-dents while the Liberated had neverobjected to the practice in itself. More-over, the practice of delaying the im-plementation of a synod decision was,church politically, incorrect. Synod1978 pointed out, however, that Goeswas not right on the first point. Whilethe administration of the Word might beunlawful for students (as stated in

1896), this does not yet bar studentsfrom the pulpit. For they do not“preach” from the pulpit, but they“speak an edifying word.” Goes had un-derstood 1908 incorrectly.11

In 1990 the decision of 1951 wasonce more delayed. Synod also decidedthat a more practical training was re-quired at Kampen, and the suggestionwas made that “speaking an edifyingword” be tied to this practical training.

In 1993 the Friesians entered thediscussion. They pointed out that the 28year old practice of delaying the imple-mentation of a synod decision was un-warranted. It was high time that thematter be more organized. Regionalsynod Friesland requested that consentto speak be made a standard practice,especially since the need for pulpitsupply within the churches continuedunabated. It provided various argu-ments to show that students were qual-ified to ascend a pulpit.

Synod Ommen, 1993, did not grantFriesland’s request. However, its ap-peal did lead to much discussion. In theend it was decided to delay the deci-sion of 1951 once again and to requestthe curators (governors) of the theolog-ical university to look into the matterof “speaking an edifying word” and toadvise the following synod about mak-ing “speaking an edifying word” partof a more practically oriented theolog-ical training.

The most recent Dutch Synod,Berkel en Rodenrijs, 1996, received arequest from regional synod Overijsselto state clearly that a student only re-ceived consent to speak an edifyingword for 12 months. The problem, itseems, is that some students who con-tinue studying upon completion of theirM.Div., simply continue to practicespeaking an edifying word. Synodupheld this request.

However, it did not uphold the re-port which resulted from the requestmade by Synod Ommen in 1993. Thegovernors of the college reported thatconsent to speak an edifying wordcould not be made part of the practicalside of the studies, and should not beconnected with the studies. In verbaldiscussions the governors suggestedthat the practice be disallowed for stu-dents still working towards their M.Div.,but be granted to students who contin-ue studying to receive a Th.D.

However, consent to speak an edi-fying word would no longer be grantedin the Dutch churches. For, and thisseems to have become the determina-tive factor, there was no request from

any church assembly for continuing todelay the implementation of 1951 and1908. The need in the churches was notdeemed sufficient for this. And so thedecision was taken to enforce the deci-sion of 1908 and 1914. Those studentswho have permission to speak an edi-fying word will be allowed to run theirterm, but no students will be grantedsuch permission.

It remains to be seen whether thisdecision will be received by the church-es. If 1951 and 1961 are anything to goby, there will probably be appeals ofsome sort at the next synod.

ConclusionIt is quite clear that the discussion

within the Dutch Liberated churcheshas rarely centred on the principal rea-sons for and against theological stu-dents leading the worship service. Allthe decisions, both those in favour andagainst, have been taken on practicalgrounds only. This is quite clear in thegrounds for the most recent decision,where it is stated: “the churches . . . al-ways granted consent to speak on thebasis of the need of the churches andnot on the basis of the eventual benefitof consent to speak for the student.”12

Next time we hope to review theCanadian history and look at thegrounds for and against the practice ofspeaking an edifying word. We also

hope to draw some conclusions aboutthe practice.

1My thanks to Drs. Hagens who procured acopy of this decision and related material forme.2“Dat studenten uit de aard der zaak niet dedienst van het Woord kunnen of mogenuitoefenen.” (Acts, 1896; art. 134 - to savefootnoting space I have abbreviated the ref-erences to the Acts. Unless otherwise noted,the acts are those of the GKN before 1944and the GKN[V] after 1944).3“Het besluit van de Generale Synode van1908 betreffende het optreden van studen-ten voor de gemeente tot de volgende Syn-ode buiten werking te stellen en bij hetpraeparatoir examen van den candidaat eenschriftelijke verklaring te vragen, dat hijzich gehouden heeft aan de desbetreffenderegeling van de Generale Synode van 1946.”(Acts, 1946, art. 37). Dr. Faber informed methat as a result of the high vacancy rate hewas granted permission to speak an edify-ing word before he had even attended alecture at Kampen.4Acts, 1951, art. 70, 173.5Acts, 1952/3, art. 87, 97, 99.6Acts, 1955, art. 26, 32.7Acts, 1958/9, art. 30.8Acts, 1961, art. 65, 66.9Acts, 1964/5, art. 171.10Acts,1967, art. 37; 1969/70, art. 45; 1975,art. 62; 1978, art. 109; 1981, art. 99; 1984/5,art. 63; 1987, art. 83; 1990, art. 75; 1993,art. 45.11I hope to come back to this in a followingarticle.12“de kerken . . . kenden het spreekconsentsteeds toe op grond van de nood van de

kerken en niet op grond van het eventuelenut van het spreekconsent voor studenten.”Agenda item 2.11, Decision 2, Ground 2.

Karlo Janssen is a fourth year student atthe Theological College, originatingfrom the Free Reformed Church of Aus-tralia at Bedfordale. He has intentions topursue his studies at Kampen in the fieldof Church Polity.

128 CLARION, MARCH 21, 1997

Report of the Committee for Contact with the OPC

IntroductionSynod Abbotsford 1995 decided to

continue the Committee for Contactwith the OPC and instructed this Com-mittee, among other things, to serve thechurches with regular reports of theirwork.1 Before the Committee could re-port, however, it first needed to havesomething to report on, which tooklonger than expected.

There had been some correspon-dence, but a meeting between the Com-mittee on Ecumenicity and InterchurchRelations of the OPC and our Commit-tee did not take place until October,1996. We are grateful to the Lord that

we could have a frank discussion atthis meeting and come to an encourag-ing conclusion. We want to use thisopportunity to report on it.

MandateTwo issues formed an important

obstacle for the OPC and our churchesto come to ecclesiastical fellowship:fencing of the Lord’s Table and confes-sional membership. Synod Abbotsfordmandated our committee to use a state-ment of Synod Lincoln 1992 as a guide-line to arrive at an agreement on theseissues. This statement deals with bothoutstanding issues. Concerning thefencing of the Lord’s Table it said:

It appears, in view of the OPC’s on-going internal deliberation thatthere is still reason to continue thediscussion on this point. It is hopedthat in time the OPC and the Cana-dian Reformed Churches may cometo a common understanding andunified practice regarding the su-pervision of the Lord’s Table. Thisis not to say that an identical prac-tice is required with respect to thesupervision of the Lord’s Table tocome to ecclesiastical fellowship. Itshould be agreed, however, that ageneral verbal warning alone is in-sufficient and that a profession ofthe Reformed faith is required in

CHURCH NEWS

DECLINED to Orangeville, ONRev. J. Moesker

of Cloverdale, BC

* * *DECLINED to Ancaster, ON

Rev. W.M. Wielengaof Lynden WA, USA

* * *DECLINED to Coaldale, AB

Rev. W. Huizingaof Armadale, W. Australia

the presence of the supervising el-ders from the guests wishing to at-tend the Lord’s Supper.

With respect to confessional member-ship, Synod Lincoln noted:

The different situations in the OPC and the Canadian ReformedChurches must be taken into accountas resulting in varying practices. Itshould be agreed, however, by theCanadian Reformed Churches andthe OPC, that all who profess theirfaith accept the doctrine of God’sWord as summarized in the confes-sions (standards) of the churches.This means that all members arebound by the Word of God in theunity of faith as confessed in the ac-cepted standards.2

The mandate of Synod 1995 pointedin a positive direction: our committeeshould seek to come to an agreementwith the OPC. What could be the ba-sis of such an agreement? The Com-mittee thought it would be best first tolook at available material before mak-ing something new ourselves. The cel-ebration of the Lord’s Supper had beendiscussed in the context of the ICRC. Itwas dealt with in the Report of theCommittee on Theological Affirmation.The other issue, confessional member-ship, was discussed in Prof. J. Kam-phuis’ paper on ‘Church and Tolera-tion’ for the same conference.3 Rev.G.I. Williamson had expressed agree-ment with Kamphuis’ view.4

Our committee, after having studiedthese views, presented a proposal to thecommittee of the OPC to see whetherthey could agree with two statementson the outstanding issues.

Concerning fencing the Lord’sTable the following statement wasproposed:

The churches of the Reformationconfess that the Lord’s Suppershould not be profaned (1 Cor.11:27, see Heid. Cat. Lord’s Day30, Q&A 82; Westminster Confes-sion, ch. 29.8). This implies thatthe celebration of the Lord’s Sup-per is to be supervised. In this su-pervision the church exercises dis-cipline and manifests itself as truechurch. This supervision is to be ap-plied to the members of the localchurch as well as to the guests. Theeldership has a responsibility in su-pervising the admission to theLord’s Supper.

Our proposal concerning ConfessionalMembership was:

The churches of the Reformationbelieve that they have to contendfor the faith which was once for alldelivered to the saints (Jude 3) andare called to watch out for thosewho cause divisions and put obsta-cles in your way that are contrary tothe teaching you have learned(Rom. 16:17). Anyone who answersthe membership vows in the affir-mative is bound to receive and ad-here to the doctrine of the Bible.The patristic church has summa-rized this teaching in the Apostles’Creed and the churches of the Re-formation have elaborated on thisin their confessions. Every confess-ing member is bound to this doc-trine and must be willing to beinstructed in it.

In addition, it was recognized that thereare differences in confession andchurch polity. The discussion aboutsuch issues could continue within therelationship of ecclesiastical fellowship.

The responseThe Committee of the OPC re-

sponded very positively. They foundthe approach constructive, and theywere in full agreement with the pro-posals on the two outstanding issues.The way was now open to meet withthis committee to discuss how to pro-ceed from here.

This meeting took place in October1996, at the offices of the OPC inPhiladelphia. The discussion took placein an open atmosphere. Both sides em-phasized that these statements couldform the basis for a sister church rela-tionship. The General Assembly of theOPC and our Synod, however, have tomake the final decisions. It was agreedthat both the OPC and the Canadian

Reformed Churches would follow theirown practice within the bounds as ex-pressed in the statements. For example,a local Canadian Reformed Church willcontinue to use the rule of art. 61 ofthe Church Order also with respect tomembers of the OPC.

Another point of discussion wasthe relationship with the CRC. The OPCsuspended the relationship with theCRC. The General Assembly of theOPC decided to terminate this relation-ship if no change would take place by1997, but the Synod of the CRC de-clared itself open to discuss the issueswith the OPC. The OPC wants to usethis last opportunity to call the CRCback from their course.

At the same meeting, our rules forEcclesiastical Fellowship were dis-cussed. The brothers of the OPC de-clared they had no problem that the re-lationship should be determined bythese rules.

Our committee is very thankful forthis outcome of our discussions and ispreparing a report to Synod 1998. Maythe Lord bless us in this final stage to-ward entering into full sister church re-lationship with the OPC.

1See Acts General Synod Abbotsford, BC1995 of the Canadian Reformed Churches(Winnipeg: Premier Printing, 1995) p. 75.2See Acts General Synod Lincoln, ON 1992(Winnipeg: Premier Printing, 1992) p. 50.3Proceedings of The International Confer-ence of Reformed Churches, Zwolle, TheNetherlands, 1993 (Neerlandia: Inheritance,1993) 80f; 213ff.4See his ‘Editorial’ in Ordained Servant, vol.3, nr. 1

On behalf of the Committee,N.H. Gootjes, secretary

CLARION, MARCH 21, 1997 129

God’s Unchanging WordFor feelings come and feelings go,

And feelings are deceiving; My warrant is the word of God, Naught else is worth believing.

Though all my heart should feel condemnedFor want of some sweet token,

There is One greater than my heartWhose word cannot be broken.

I’ll trust in God’s unchanging wordTill soul and body sever;

For, though all things shall pass away,His word shall stand forever.

- Martin Luther

130 CLARION, MARCH 21, 1997

Dear Brothers and Sisters,On the last days of this month, the Lord willing, we

will celebrate Good Friday and Easter. We will rememberthat the Lord Jesus died on the cross and that He rosefrom the grave on the third day. We know that very well,for we hear it every year. But what does it mean for us?

At Christmas we remember that Christ was born. Hecame to earth in order to die for our sins. And He did –we remember that on Good Friday. But, was it notenough that the Lord died for us? Why did He need to riseon the third day?

Before the fall into sin, there was no death. The Lordhad created man to live, and to serve Him. Sin destroyedthe beautiful world, and the punishment for sin was death.From then on, everybody had to die.

But our merciful Lord did not just punish. In His loveHe gave, besides the punishment, also a promise. Thatwas the promise of Life! Everyone who would serve theLord, would be saved from death through the work of thepromised Saviour. In the place of us sinners, God’s Son,our Saviour, would be punished with death. Until God’ssaving plan is completely fulfilled, we still have to die, butit is not eternal death. Our death will only be a passingfrom life on earth into eternal life with God, the Father.

Even though we know that we do not have to beafraid of death because it will not separate us from theLord, it still scares us. We were not made to die, but theLord made us to live. Satan brought death into theworld, and originally death was the power of Satan. Thatis a scary thing! The result is that we will always have afear of death.

But the only One Who had to be scared to die wasJesus. For the Lord gave Him up to die in our place.There was a war between God and Satan, and withdeath Satan tried to get his grip on us. That was right,because we deserved to die that death. Then the Lordgave up His Son to die. But He was without sin. He wason God’s side in that war. He could not get into the gripof Satan. When the Son of God died, Satan lost his powerover us.

But dying was not enough, for death belonged to Sa-tan. The Lord had to show that His Son was withoutsin, and holy. Satan could not have the victory! That iswhy Jesus had to rise out of the grave. He had to showto all the world that His death was not the same as oth-er people’s death. His death was a victory. He Himselfcame out of the grave. He, Who was buried in a sealedgrave, got up, and walked out of the grave! He haddied, in our place. And Satan had lost the battle. That iswhat it meant.

After Jesus’ resurrection many years have passed, andvery many people have died. The promise of eternal lifeis there for us, but our life is not always easy. Some peo-ple have to suffer very much before they die, and that isan awful thing. When one of our loved ones dies, it causes

much grief and misery. There are so many times thatGod’s promises seem so far away.

As long as we live that will always be the case. Thereason is, that Satan still has some power, and that theconsequences of sin are still here. We have to fightagainst sin, and against Satan’s attempts to get us in hispower. But the good news is, that Jesus our Lord, alreadyconquered Satan for us. We do not have to fight thatbattle on our own, we just have to rely on our Saviour.When we live closely to Him, and pray to Him for help,He hears us. He will comfort us, He will strengthen uswhen we have to suffer. He will be there even in the lastmoments of our lives. He will help us through the diffi-cult times of pain and suffering. In all that He is prepar-ing us for our life with Him. That life is there for us, be-cause Jesus Christ has opened the way. He died for oursins and restored our relationship with our Father. So wecan go to Him now, and we will be with Him for ever.When our Lord comes back on the last day, He willopen all the graves. We will all receive new bodies, per-fect bodies. There will be no fears, no suffering, no death.There will be life everlasting and a happiness will bethere that we cannot even try to describe.

Hear in the dwelling of the righteousTheir joyful songs of victory:“The Lord’s right hand is high exalted,The Lord’s right hand does valiantly!”I shall not die, but live, and praise Him;In song His deeds my theme shall be.Although the Lord has sorely chastened, He has from death delivered me.

Psalm 118:4

Birthdays in April:2: Derek Kok

Spruce Dale, 160 Fraser Street, Strathroy, ONN7G 2C4

19: Marinus Foekens’ new address is,290 Forest Street, Apt. #4, Chatham, ON N7L 2A9Unfortunately we were not aware of his change ofaddress last year, and some mail was returned tothe senders. Please let me know when there is achange in the address, even if it is only an area code!

23: Arlene DeWitc/o P. DeWit, Barnston Island, Surrey, BC V3T 4W2

I wish you a happy birthday!Wilma Van Drongelen would like to say thank you

for all the cards she received for her birthday in Novem-ber. She appreciated all the best wishes she received.

We all like hearing once in a while that our cardsreach their destination. Thank you for the letter.

Until next month,Mrs. R. Ravensbergen

7462 Hwy. 20, RR 1, Smithville, ON L0R 2A0

RAY OF SUNSHINE

By Mrs. R. Ravensbergen “. . . so that as Christ was raised from the dead by the glory ofthe Father, we too might walk in newness of life.” Romans 6:4b

CLARION, MARCH 21, 1997 131

LETTERS TO THE EDITOR

Please mail , e-mail or fax letters for publication to the editorial address. They should be 300 words or less. Those published may be edited for style or length.

Dear Editor:I trust that the thoughts and views

expressed by Peter Scholtens in his let-ter to the editor are not representative ofhow most of us feel about the Theolog-ical College in Hamilton. I am thereforealmost content to leave the matter be. Icould not however let the attack onRev. Geertsema’s integrity go unchal-lenged. Br. Scholtens suggests that Rev.Geertsema’s motivation for his articleabout the great need for our Theologi-cal College is out of nothing more thanself interest – to keep his job. What asad and short sighted deduction.

I’m quite sure that Rev. Geertsemais not concerned about his job as such.After all, he isn’t that far off from retire-ment. Furthermore, it is clear from hisarticle that he trusts in the Lord “towhom money is never a problem.” Inhis response to Scholtens, Rev. Geert-sema allows in characteristic humilitythat he may not have been quite clearenough. I cannot disagree more. Theproblem seems to be that br. Scholtensis not seeing clearly.

In his article Rev. Geertsema opensup for us the world wide vista of the ripegrain fields that are ready for the har-vest. Jesus said that the labourers arefew in number. How could anyonethen suggest that we suspend the train-ing of labourers for this plentiful har-vest? I do not think it wrong to suggestthat Rev. Geertsema’s only motivationis the universal church gathering workof our Lord Jesus Christ and his onlyconcern about his job is that in it hemay be a worthy servant of his Saviour.I hope br. Scholtens will come to seethis clearly.

L. OosterhoffAncaster, ON

Dear Editor:Re: Reference to presents being a

big part of Christmas (Our Little Maga-zine, Vol. 45, Year End Issue, page 595)

I do not agree with giving presentson Christmas, because Christmas is a

day for us to set aside to remember thebirth of Christ, the day that led to oursalvation! This was not a day to fulfillour needs of earthly possessions. Godhas always been so very good to us, andI don’t think it’s right to thank Him forall these blessings by giving presents toothers and accepting presents fromthem. These presents do not at all com-pare to the Gift above all! When giftsare given on Christmas, the true mean-ing has been forgotten, and we (as inthose who agree with presents onChristmas) participate in the worldlycelebration of Christmas. We must be inthe world but not of the world.

When the wise men had come tosee Jesus, they gave Him gifts. Thesegifts were given directly to Jesus. It doesnot say that they gave gifts to Mary andJoseph; nor does it say that Mary andJoseph gave gifts to the wise men.Matthew 2:11 says that the wise menfell down and worshipped Him “. . . andwhen they had opened their treasures,they presented unto him gifts . . . .”

Just because Christ is no longer onearth, does that mean we have the rightto give others gifts? No, for we cannottake Christ’s place, the one who de-serves everything we can give (whichis not even near to what He deserves).We must remember that trying our bestto heed His will, praying to Him, read-ing His Word, and participating inclasses, Bible study, catechism andconfession classes, are all gifts to Godand His Son. We must have no desire toopen earthly gifts on Christmas, theday we thank God for His valuable andeverlasting Gift which He has bestowedon us.

Yours in Christ,Lisa Burger,

age 17

Dear Editor:Re articles by Rev. Boersma (“Theon-

omy and Infant Baptism”) and Rev. Lud-wig (“By Virtue of the Covenant”), Clari-on, Jan. 24, 1997.

Both Rev. Boersma and Rev. Lud-wig have forgotten to mention Luke

1:15 where we read how an infant isbaptized in the Holy Spirit. One re-ceiving the Holy Spirit baptism couldalso receive water baptism as Godshows Peter in Acts 10:47.

Whereas in the OT, only those inthe office of Prophet, etc., received it, inthe NT after Pentecost day, all the be-lievers and all their children could re-ceive it.

Lord’s Day 27 also uses Luke 1:15to defend infant baptism.

Yours in Christ,J. Vandenberg

London, ON

Editor’s comment – Luke 1:15, thepromise that John will be filled withthe Holy Spirit, refers to a very specificsituation. We cannot, from that verse,make a general statement about bap-tism in the Holy Spirit. Also, Luke 1:15is not given as a proof text in our adopt-ed version of the catechism, Lord’s Day27 (Book of Praise).

Dear Editor:I write in response to the press re-

view by J. De Jong in your February 7issue. He quotes extensively from acommentary by Dr. Robert Godfrey,reflecting mainly on the presentation ofProf. Klaas Runia at the Theology Con-ference of the Reformed EcumenicalCouncil in June 1996.

I believe Prof. Runia’s own stancewas much more tentative than was as-cribed to him by Dr. Godfrey. Thequote in the review comes at the endof a long speech in which Runia thor-oughly analyzed and rejected the viewsof the inclusivists. He finally concludedthat there was an area of judgmentwhere we should not go. Let me giveyou briefly his own answer to the ques-tion he posed:

Does this mean that there is no truthin all the other religions and that allthe adherents of the other religionswill be lost for ever? Some of the ‘ex-clusivists’ do take this position. . . .When in 1968 I attended the WorldCongress on Evangelism in Singa-pore, we had a special conference

132 CLARION, MARCH 21, 1997

Classis Ontario South, held atAncaster, February 18, 1997.

1. OpeningOn behalf of the convening church

at Smithville, Rev. J. de Gelder calls themeeting to order. He requests the dele-gates to sing Hymn 21:1 and 7, readsIsaiah 52:13-53: 12, and leads in prayer.

In his welcome address he mentionsthe following. Rev. J. van Vliet is pre-sent for the first time at Classis as dele-gate of the church at Lincoln. Thechurch at Ancaster has extended a callto the Rev. W. Wielenga of Lynden,Washington. A special welcome is ex-tended to Candidate Th. Lodder who ispresent for his Preparatory Examination.Also various guests are welcomed.

2. Examination of Credentials.The credentials are examined and

found to be in good order. All thechurches are duly represented.

3. Constitution of Classis.Classis is constituted. The modera-

men is set as followschairman: Rev. G. Wieskevice-chairman: Rev. Cl. Stamclerk: Rev. J. van Woudenberg

The chairman thanks the conven-ing church for their work in the prepa-ration of this Classis.

4. Adoption of the Agenda.A few items are added to the provi-

sional agenda:a) letter from the church at Lincoln.b) letter from the church at An-

caster.c) letter from br. J. vanderBerg

(London) re the Form for theBaptism of Infants.

The agenda is then adopted.

5. Preparatory Examination ofCandidate Th. Lodder.

The necessary documents are readand found to be in order. The examina-tion may begin.

Br. Lodder presents his sermon pro-posal on Isaiah 53:10-12. In closedsession the sermon proposal is evaluat-ed. Classis judges this proposal to besufficient to continue the examination.

The Rev. Agema examines in Exe-gesis Old Testament, Psalm 105.

The Rev. Hofford examines in Exe-gesis New Testament, Acts 20:7-38.

The Rev. Stam examines in Doc-trine and Creeds.

In closed session this examination isdiscussed and evaluated. Classis decidesjoyfully that Candidate Th. Lodder is de-clared eligible for call within the Cana-dian/American Reformed Churches forthe period of one year.

In open session br. Lodder is in-formed of this decision. He promisesto teach only in accordance with theWord of God and the three forms ofunity. The chairman offers the con-gratulations of Classis, requests themeeting to sing Psalm 105:1, and leadsin thanksgiving. The members of Clas-sis are given the opportunity to con-gratulate br. Lodder, his fiancee andfamily members present.

Classis adjourns for lunch.

6. Reopening.After lunch Classis is reopened with

the roll-call. The meeting is continued.Rev. Cl. Stam is replaced by his al-

ternate. The Press Release (Articles 1-6)is first read and approved. Rev. Agemawill write the remainder of the PressRelease.

7. Question Period ad Art. 44 C.O.The chairman asks the required

questions. The church at Rockway asks

hymn that spoke of the billions thatwere lost. I believe such statementsgo beyond what we are allowed tosay. In his Reformed DogmaticsHerman Bavinck rightly wrote:“With regard to the salvation of theheathen and of children dying ininfancy, we can, on the basis ofScripture, only refrain from a defi-nite judgment, in either a positive ora negative sense.”

Runia then reviews a few statements ofsuch exclusivists as J.H. Bavinck, Hen-drik Kraemer, and J. Verkuyl. Verkuyl,for whom Jesus Christ was “unique, in-comparable, irreplaceable and deci-sive for all ages and peoples,” also

went “rather far in his appreciation ofwhat he finds in [other religions].”

But Runia would not go so far asVerkuyl who thought there were no hu-man beings who have not beentouched somehow by the hand ofChrist. If any are saved, it will be only“because the spirit of Christ was activein their lives and because by his workthe secret of Christ became manifest toand in them, too.”

May I suggest your readers con-sult the whole of Runia’s paper, avail-able in the REC’s Theological Forum(Nov. 1996)? They may find them-selves agreeing with our PresidentHenk De Waard that his views were“responsible.”

I also remind your readers that in-stitutions such as the Reformed Ecu-menical Council are complex and di-verse. Dr. Godfrey disagrees withProfessor Runia’s analysis, but I think hemight find more agreement with theREC testimony on “The Unique Personand Work of Christ,” adopted at thesame meeting where Runia spoke.While Runia’s paper was a valuable op-portunity for reflection and analysis,this testimony is the more precise posi-tion actually adopted by official dele-gates to our Assembly.

Yours in Christ,Richard L. van HoutenGeneral Secretary

PRESS RELEASE

advice in the matter of calling a minis-ter. Advice is given.

8. Correspondence.a) A letter from the church at Lin-

coln in connection with theActs of Classis November 6,1996, Art. 7, is received withthankfulness.

b) A letter from the church at An-caster containing an audit reportfor the Fund for Needy Churchesis received with thankfulness.

c) A letter from a brother is de-clared inadmissible.

9. Appointments.a) convening church next Classis:

Watfordb) suggested officers:

Rev. D.G.J. Agema, chairmanRev. G. Wieske, clerkRev. J. van Woudenberg, vicechairman

c) date: June 11, 1997.d) place: Attercliffe

10. Censure ad Art. 34 C.O.The chairman concludes with

thankfulness that censure ad Art. 34C.O. is not necessary.

11. Acts and Press ReleaseThe Acts are read and approved.

The Press Release (Articles 7-11) is readand approved.

12. Closing.The chairman requests Classis to

sing Psalm 65:1 and 3. He leads inprayer of thanksgiving and closedClassis.

For Classis,Cl. Stam, vice-chairman e.t.

CLARION, MARCH 21, 1997 133

Give thanks to the LORD, for He is good; His steadfast love endures forever.Psalm 118:1Thanks be to God for entrusting us with another one of His preciousgifts, our son and brother MARK ANDREW Born December 20, 1996 A brother for Sharon, Jessica, Jonathan, Alaina and Kristen Mark and Arlene Ludwig (nee Jansema) RR 1, Dunnville, ON N1A 2W1

Upon Thee I have leaned from my birth; Thou art He who took me frommy mother’s womb. My praise is continually of Thee. Psalm 11:6With great joy and thankfulness to our heavenly Father we announcethat He has blessed us with a healthy son, our first childLEVI BERT Born December 31, 1996 John and Felicia Wierenga (nee Viersen) Box 92, Neerlandia, AB T0G 1R0

He is before all things,and in Him all things hold together. Colossians 1:17We thank God for the day we met. TONJA BLOKKER and KEVIN BOS Engaged January 31, 1997. 70 Wade Road, P.O. Box 317, Smithville, ON L0R 2A0

With joyfulness to the Lord who guided our paths, we JAMES BREDENHOF and JAN VAN DEN HOVENare pleased to announce our engagement. January 29, 1997 3481-184th Street, Surrey, BC V4P 1M5

A man’s mind plans his way, but the LORD directs his steps. Proverbs 16:9With thankfulness to the Lord who has directed our steps to this day weCOLLEEN VAN DASSELAAR and ALAN VEENENDAAL announce our engagement. We pray for God’s continued guidance. February 14, 1997 Box 831, Carman, MB R0G 0J0

With thankfulness to the Lord, we ALICE CHRISTINE BLOM and RONALD MARK NIENHUIS together with our parents wish to announce our wedding. The cere-mony will take place, DV, on March 21, 1997 in the CornerstoneCanadian Reformed Church at Hamilton, ON. Rev. Cl. Stam officiating. 241 Webster Avenue, Winnipeg, MB R2C 3E1

Colossians 3:17It is with thankfulness to the Lord that we, DANIELLE and CORNELIUStogether with our parents John and Elisabeth DeVries and Derk andElisabeth Dewitt, may announce our marriage. The ceremony took placeFriday, January 24 in the Canadian Reformed Church at Winnipeg. 610-A Leola Street, Winnipeg, MB R2C 1H7

1947 – April 10 – 1997We are thankful to the Lord, as we celebrate the Fiftieth WeddingAnniversary, of our parents, grandparents and great-grandparentsJOHN HIDDO HORLINGS and TEMMY HORLINGS (nee Ottens)Edmonton, AB: Eppo Horlings

John and Jacoba SnyderAllan, Jason and Andrea

Open House: April 12, 1997 2:00 p.m. - 4:00 p.m. Providence Canadian Reformed Church, Edmonton, AB 8507-137 Avenue, Edmonton, AB T5E 1Y2

Births

Wedding

Engagements

Anniversaries

CLARION ADVERTISEMENTS

134 CLARION, MARCH 21, 1997

1957 – April 20th – 1997Blessed are all who fear the LORD, who walk in His ways. Psalm 108:1JOHN and HETTY BOOT (nee de Vries)Praise the Lord, who has guided and blessed our dear parents andgrandparents so richly in their 40 years of marriage! May the Lord con-tinue to bless them in the coming years.Their thankful children and grandchildren,Richmond Hill, ON: Gerald and Theresa Boot

Diane, Eleanor, John, Carolin, Sarah, StevenWellesley, ON: Brenda and John Hordyk

Colin, Wesley, Breanne, Jason, BenjaminRichmond Hill, ON: Marina and Jack Van Halteren

Amanda, Rachel, Candace, Laurence, HettyEvelyn and Jack VandeRee

IzakBurlington, ON: Alvina and Ray Kampen

Maria20 Caines Avenue, Willowdale, ON M2M 1G2

Appingedam – 1947 April 9 Burlington – 1997Blessed be the LORD, who daily bears us up; God is our salvation. Psalm 68:19With thankfulness to our Covenant God and Father, we joyfully an-nounce the 50th Wedding Anniversary of our parents and grandparents

DERK and ANJE BOUWMAN (nee Sijbolts)

Fergus, ON: Jacob and BonnieAngeline and Richard Vanderboom, Jodieand Michael, Derek, Joel, Benjamin

Waterdown, ON: Marion and Harry TerpstraNathan, Jeremy, Karen

John and MargaretMiddelstum, the Netherlands: Wilma and Henk Veenema

Andrew, Paul, Tristan, WesleyD.V. We will celebrate this occasion within the family circle. Wellington Terrace, 410 John St., Apt. 512, Burlington, ON L7R 4P5

July 12, 1914 – February 14, 1997Let not your hearts be troubled, believe in God, believe also in Me. InMy Father’s house are many mansions; if it were not so, would I havetold you that I go and prepare a place for you? John 14:1, 2The Lord has taken unto Himself, our beloved father, grandfather,and great-grandfatherBONNE DOUWSMABeloved husband of the late Antje Hoving (1995) and the late Tibegien Vandermaar (1982)Grimsby, ON: Lina and Clarence AlkemaSmith’s Falls, ON: Bill and Ruth DouwsmaWinnipeg, MB: Fred and Kit DouwsmaBrantford, ON: Henny and Joe Kloosterman10 grandchildren and 2 great-grandchildren.229 Central Avenue, Grimsby, ON L3M 1X6

August 2, 1911 – February 18, 1997Surely goodness and mercy shall follow me all the days of my life; andI shall dwell in the house of the LORD forever. Psalm 23:6On Tuesday, February 18, the Lord took to Himself into eternalglory, our dear mother, grandmother and great-grandmother atthe age of 85 years. LUBBIGJE KIPPERS (nee Post)Neerlandia, AB: Tena and Bert WierengaSmithers, BC: Ed and Marj WierengaBarrhead, AB: Lucia and Carl Raap, BriannaNeerlandia, AB: John and Felicia Wierenga, Levi

Diane and Ed Kos, CalebRobert Wierenga

John and Alice KippersEdmonton, AB: John Kippers and Angela NootNeerlandia, AB: Jennifer and Jason DeVries

Konroy Kippers and Christy Van LeeuwenLoretta KippersLee Kippers

Predeceased by her husband John in 1980.The funeral was held Friday, February 21, 1997. Rev. W.B. Slomp officiated.Neerlandia, AB T0G 1R0

Obituaries

CLARION, MARCH 21, 1997 135

Secondary Division Teacher Needed in Winnipeg

The Canadian Reformed School Society of Winnipeg

invites applications for a full-timeteaching position in the secondary division (Gr. 8-12)

at Immanuel Christian School.

• Duties to commence August 1, 1997

• Applicants should be able to obtain or be willing towork toward acquiring a Manitoba Teacher’s Cer-tificate.

Immanuel Christian School has 12 full-time teachersand an enrollment of 180 students in the grades K-12.Interested applicants can obtain information from:

Mr. H. van DeldenChairman of the Board

phone 204-224-1620 (home)

Mr. A. GunninkPrincipal

phone 204-661-8937 (school)204-224-9206 (home)

Please mail your applications to:Immanuel Christian School

215 Rougeau Avenue, Winnipeg, Manitoba

R2C 3Z9

The Board of the Canadian Reformed School Society of Neerlandia, Alberta, operating the

Covenant Canadian Reformed School, invites applications for a

JUNIOR HIGH/HIGH SCHOOL TEACHER

or teachers.For information contact the principal:

Mr. Arthur De Leeuw 1-403-674-4774 school 1-403-674-2531 home

and/or secretary of the board: Mrs. Margaret Otten 1-403-674-603l fax: 1-403-674-4883

or mail applications to: Box 67, Neerlandia, AB T0G 1R0

The Board of Coaldale Christian School invites applications for

HIGH SCHOOL TEACHERS

D.V. September 1997 we will start with grade 10. Pref-erence will be given to candidates who specialize inMath/Science or English/Social Studies.For more information you are requested to contact theprincipal:

Mr. Joop Harthoorn(403) 345-4055 (school)(403) 345-4891 (home)

Please submit applications to:

Coaldale Christian School Board2008 - 8 StreetCoaldale, AlbertaT1M 1L1

Dufferin Christian Schoolis inviting applications for teachers to fill a

position at the

KINDERGARTEN

and

ELEMENTARY LEVELS

Duties to commence August 1, 1997.

Resumes stating the applicant’s faith commitment,academic credentials, experience, extra-curricular interests and other relevant information should be

sent on or before April 10, 1997 and addressed to thesecretary of the School Board:

Mr. Herro KosterBox 1450

Carman, MB R0G 0J0 Facsimile: (204) 745-3441

Applications considered will be notified by telephonefor interview date.

Dufferin Christian School is operated by the Canadian Reformed School Society of

Carman, Inc.

The Board of the Canadian Reformed School Society

of Burlington, Incorporated

invites applications for possible teaching positions at

JOHN CALVIN CHRISTIAN SCHOOL

For the school year 1977/98. Those with interest in thePrimary and/or Junior levels are encouraged to apply.For further information, please contact the Principal.

Mr. F.C. Ludwig (905) 634-8015 (office) (905) 335-8311 (home)

Applications may be addressed to his attention at theschool: 607 Dynes Road

Burlington, Ontario L7N 2V4

136 CLARION, MARCH 21, 1997

The Board of Credo Christian High Schoolinvites applications for positions as

TEACHER

with preference in the areas of Math/Science

and for

TEACHER ASSISTANT

with responsibility for small group assistance and in-struction in Learning Assistance and Special Education.

Interested applicants with experience and training inother areas are urged to inquire for further details.

Mr. E. Vanderboom, Principal 604-530-5396 - School 604-530-8965 - Fax 604-534-8837 - Home

Please send applications to:

Credo Christian High School Box 3457, Langley, BC V3A 4R8

The Board of the Canadian Reformed School Society of London

invites applications for the positions of

TEACHERS

at the Intermediate level (combined grades 5&6), starting in September 1997,

and a possible opening at the Senior level (combined grades 7&8).

For more information about these opportunities, please contact the principal:

Miss H. Dorgeloos3046 White Oak Road, London, Ontario N6E 1L8

(519) 681-1196 Please send applications to:

Mr. P. Engbers 168 Josselyn Drive, London, Ontario N6E 3V2

The John Calvin School of Smithville, Ontario invites applications for

JUNIOR TEACHERS

(Proficiency in French an asset.) Duties to commence inSeptember, 1997. For information, contact the principal:

Miss J. Kingma Home – (905) 957-7127 School – (905) 967-2341

Applications may be addressed to: R. Jager c/o Education Committee General Delivery Smithville, ON L0R 2A0

*Applicants will be contacted if an interview is re-quired.

The TIMOTHY CANADIAN REFORMED

SCHOOL SOCIETY

Hamilton, Ontarioinvites applications for

JUNIOR/INTERMEDIATE TEACHER

and possible VICE-PRINCIPAL’S POSITION

for the 1997-98 school year. For information contact the principal

Mr. H.J. NobelSchool: 1-905-385-3953 Home: 1-905-692-5502

Applications to be addressed to: Timothy Canadian Reformed School c/o Education Committee Box 20007, Upper James Postal Outlet Hamilton, Ontario L9C 7M5

The Canadian Reformed School Society of Dufferin

invites applications from suitably qualified personsfor the possible position of

GRADE 3/4 TEACHER

for the 1997-98 school year. Duties to commence September 1997.

For more information about this position please call the Principal

N. Mans at (519) 941-4368 (school) or (519) 941-0464 (home)

Inquiries about this position may also be obtainedfrom the Board Chairman

R. Kampen at (519) 941-6392

Applications may be sent to: The Canadian Reformed School Society

of Dufferin P.O. Box 175

Orangeville, ON L9W 2Z6

Applications may also be sent to the Board Secretary:Mr. Ben Kottelenberg

RR 2Orangeville, ON L9W 2Y9

Advertise in

CLARION, MARCH 21, 1997 137

Canadian Reformed School Society

VERNON, B.C.

invites applications for the position of

Part time PRIMARY TEACHER with the possibilityof full time

teaching multiple grades

(possibility of some principal duties)for the 1997-98 school year

Vernon, BC is an attractive city located in the beautifulOkanagan Valley and home of Okanagan CollegeUniversity. Our school presently has 23 students with2 teachers. For more information contact:

Henry VanderMolen – Principal 5151 Alain Avenue

PO Box 20043, RPO Vernon SquareVernon, BC V1T 9L4 Tel: (250) 549-3789

Send applications to Chairlady of Ed. Committee byMarch 31st

Ludi Vandergugten 552 Pottery Road

Vernon, BC V1T 9L4 Tel: (250) 542-1869

COME TO THE BEAUTIFUL VALLEY

The Ebenezer Canadian Reformed School of Smithers and Houston, BC

will have the following definite and possible openings:

Definite/Temporary: high school Math and Science forthe 97/98 school year.This position may become permanent.Definite/Temporary: Grade 2, 3 for August 15 - December 1, 1997Possible: Grade 1, starring August 1, 1997Definite: Half-time Kindergarten, starting Aug. 1, 1997

The last two positions could be combined with apart-time Special Education position.

Possible: high school Physical Education, Biology,Bible, starting Aug. 1, 1997

Teachers not specialized in indicated areas are alsoencouraged to apply.

For inquiries contact H. Van Beelen at 847-3492 (school)

or 847-5924 (home) or 847-3912 (Fax).Applications should be directed to the

Secretary of the BoardMr. John Van Veen

Box 3700Smithers, BC, V0J 2N0

Our e-mail address is: ebenezer@mail.netshop.net

The Board of the Canadian Reformed School Society of Fergus, Guelph & District, Inc.

operating the MARANATHA CHRISTIAN SCHOOL (Grades 1 - 6)

and the EMMANUEL CHRISTIAN HIGH SCHOOL

(Grades 7 - 10)invites applications for a possible

JUNIOR/PRIMARY TEACHER

and a definite

HIGH SCHOOL TEACHING POSITION

for the 1997/1998 school year.

In the Junior High School grades, interest in English,Science, as well Vice-Principal experience

will be an asset.

All interested applicants are requested to send applications to:

Maranatha/Emmanuel Christian School R.R. No. 3

FERGUS, Ontario N1M 2W4 Att’n: Education Committee

Fax: 519-846-0147 e-mail:hutton@sentex.net

For more information, please contact the Principal,

Mr. P. Wittenat 519-843-3029 (school) or 519-928-3016 (home)

THINKING OF MOVING INTO ANOTHER

AREA OF CANADA?

Consider the Quinte (Trenton) area of Ontario with its:

1. Agricultural Base2. Growing Industry3. Affordable Housing4. Christian Schools. Primary & Secondary5. Attractive Recreational Areas

Only two hrs. from Toronto and one hr. from Kingston.

Presently we are meeting with four families.

So please come and join us as we try to establish a(House) congregation.

For further information contact:Calvin Vandersluis (613) 394-1879

Gerry VanMiddelkoop (613) 962-4467Ralph Schutten (613) 966-8493

(Kingston) Henry Schriemer (613) 542-6681

138 CLARION, MARCH 21, 1997

“LET ALL MEN SING”The Mattaniah Male Choir will be recording a new

CD. Part of this recording consists of“Congregational” singing.

We are looking for men who like to sing. Join the 70voice choir, with organist Andre Knevel, in singing

songs of faith. Admission is free but you must registeryour name by calling

Arie de Haan - 905-892-6391; Bert Suyker - 519-424-9037;

Dick van’t Foort - 519-468-2031.

Participants will receive $5 off the price of the CDwhen it is released.

Date: Saturday April 5, 1997Place: Central Presb. Church

165 Charlton Av. W. in HamiltonTime: 6:45 pm.

THE Family Christian Bookstore Burlington750 Guelph Line, 1 km South of Q.E.W. L7R 3N5Phone (905)637-9151Fax (905) 637-5472

*Bibles *Books *Tapes and CDs *Plaques *Wedding invitations *Videos

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Phone/Fax (905) 459-2111

Andy Mast, 38 Haslemere Avenue Brampton, ON L6W 2X4

FOR RENT

A bright and spacious 2 Bedroom apartment in thecountry – 10 minutes from Hamilton church. AvailableMarch 1st, 1997.

Call John or Wilma – (905)-692-9096

The BOARD of COVENANT Canadian Reformed Teachers COLLEGE

invites applications from

STUDENTS

for the 1997-1998 academic year.

Admission Requirements:

1. for the 1-year Diploma of Education program: a suit-able university degree.

Normally, candidates in this program will have obtained afour-year degree with major and minor concentrationswhich provides the academic background necessary toteach in the intermediate and senior divisions (Grades 6 -12). Concentrations in child studies may be helpful forthose aiming to teach in the primary and junior divisions(Grades K - 6).

2. for the 2-year Diploma of Teaching program: twosuccessfully completed years of university-levelstudies. Candidates with a background other thanuniversity studies will be considered, providingthat they meet minimum academic standards.

Normally, candidates in this program will prepare them-selves for a teaching career in the primary and junior di-visions (Grades K - 6). Therefore it is important thatthese candidates have a broad academic background.

To request an enrollment package, please contact theCollege at:

Telephone: 905-385-0634 Fax: 905-385-8409 E-mail: tmpvdv@hookup.net

Please send your application for admission beforeMarch 31, 1997 to:

COVENANT Can. Ref. Teachers COLLEGEBox 20179856 Upper James Street Hamilton, ON L9C 7M5

Students currently at high school or university whohave an interest in a teaching career and wish to seekadvice regarding course selection are invited to con-tact the College.

APARTMENT AVAILABLE

An apartment, suitable for a single person or couple isavailable in the Beamsville area.

For more information call 1-905-563-0644

CLARION, MARCH 21, 1997 139

ANNUAL LEAGUE DAY OF THECANADIAN/AMERICAN REFORMED

MEN’S SOCIETIES.Time: Saturday, April 5th, 1997 at 9:30 a.m.Place: Canadian Reformed Church, Smithville, ON.Speaker: Rev. J. DeGelderTopic: “The Word at Work”

What can we expect of the sermon. Refer-ences: Clarion, Feb. 16, 1990 and following:The Sermon, what may we expect? by Rev.C.J. DeRuijter.EVERYONE IS WELCOME.

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