Clarionclarionmagazine.ca/archives/1999/317-340_v48n14.pdf · 2013-09-24 · forever. The Sovereign LORD will wipe away the tears from all faces; he will remove the disgrace of his

ClarionTHE CANADIAN REFORMED MAGAZINE

VOLUME 48, NO. 14 JULY 9, 1999

John à Lasco

There comes a time when we are all confronted bythe reality of death. Perhaps we have to say farewell to agrandparent or parent, a brother or sister, a friend, oreven to one of our own children. At such times, we un-derstand from personal experience what Paul meant whenhe called death the “last enemy.” In a word, death is notnormal or natural. Death is an enemy. When God cre-ated Adam and Even in Paradise, He intended for them tolive in fellowship with Himself and with each other. Deathhad no place in a perfect creation which God Himselfcalled good. It goes completely against the beauty andperfection of God’s creation for a person to be servingGod, enjoying his family, listening to the singing of birds,smelling flowers, and then suddenly to be cut off from allthese things. This is not how God intended his creation tobe. Death truly is an enemy. It is an en-emy that we feel very deeply. It is anenemy that really hurts us. When thisenemy draws near and attacks ourloved one, then our tears flow freely,our hearts feel like they are breaking,and the sense of loss and lonelinessroll over us like the billows of a rag-ing sea.

However, a Christian does notgrieve as one who has no hope. Theapostle Paul writes in 1 Corinthians15:26: “Death has been swallowed upin victory.” He is quoting here fromIsaiah 25:8: “He will swallow up deathforever. The Sovereign LORD will wipeaway the tears from all faces; he willremove the disgrace of his people fromall the earth. The LORD has spoken.”This is powerful and comforting lan-guage: God will swallow up death, pul-verizing it and crushing it so that it has no power anymore.God will swallow up death so that it cannot be an enemywhich hurts us. He will wipe away every tear from our eyesso that our joy and hope may be in the Lord God forever.

Knowing that God has swallowed up death, Paul canlook that terrible, unnatural enemy in the face and cry out:“Where, O death, is your victory? Where, O death, is yoursting?” Who has not heard these words of Paul and felt therousing battle cry which challenges that miserable andhurtful enemy called death? But the question is this: is it re-ally possible? Can the power and influence of death andthe grave be overcome just like that? Certainly when we arepresent at the death bed of our loved one, or we go to thefuneral and burial of our loved one, it does not readily ap-pear that death has been swallowed up. It does not look as

if its victory and sting are overcome. On the contrary, it doesnot look good or hopeful at all!

Paul explains the basis for saying that the victory andsting of death have been overcome in these words: “Thesting of death is sin, and the power of sin is the law. Butthanks be to God! He gives us the victory through ourLord Jesus Christ.” Here Paul explains that the sting ofdeath is sin. We are reminded here of what we said above:God did not create man as his image with the purpose ofseeing him die. How then did death come about in God’sperfect and life-filled creation? Death came because ofthe fall into sin. The wages of sin is death. Because Adamand Eve sinned against God and incurred the justice andwrath of God, they and their offspring came under thepenalty of death. Here is the hurt and the pain of death:

knowing that we have rebelled againstGod and alienated ourselves from Himto the point that we have broughtdeath on ourselves. To make thispainful subject even more clear, wenote that Paul calls the law “the powerof sin.” We understand what Paulmeant by this, particularly when wethink of what he wrote in Romans 7: itis through the knowledge of the lawthat he learns what a sinner he is andhow deserving of God’s wrath. Thelaw convicts us of our sin and guilt. Itshows us plainly how deserving we areof death and of being cut off from fel-lowship with God.

It is when we understand our sinand misery that we hear the wondrouscomfort of the gospel: the good news ofGod’s gracious gift in his own Son Jesus

Christ. Paul says: “But thanks be to God!He gives us the victory through our Lord Jesus Christ.” Godsent his own Son to be born of a woman, to take the sins ofhis people as the surety of the covenant, and to pay for oursins by bearing our curse, our shame, our God-forsake-ness, our agony of hell, and finally our death as penalty forsin. Jesus Christ faced the enemy and felt the sting, cryingout on the cross: “My God, my God, why have you forsakenme?” Since He did all this in full and perfect obedience toGod, He was rewarded with a resurrection from the deathand an ascension into heaven where He was crownedwith all power and authority in heaven and on earth. Theconsequences of all of this are overwhelming, as Paul out-lines in 1 Corinthians 15. Christ is the first fruits of all thosewho have fallen asleep. He has removed the sting of deathby making full satisfaction for our sins. He is victorious over

318 CLARION, JULY 9, 1999

EDITORIAL

By R. Aasman

Where, O Death, Is Your Victory?

“Where, O death, is your victory? Where,

O death, is your sting?”The sting of death is sin,

and the power of sin is the law.

But thanks be to God! He gives us the victory

through our Lord Jesus Christ.

death and has swallowed it up so that our death is nolonger a satisfaction for sin but an entrance into everlastingglory. We confess this in Lord’s Day 16 of our HeidelbergCatechism.

How important it is that we do not see this simply assome fine words which are meant to act as salve on griev-ing and aching hearts. This is the truth which sets us freefrom the crippling hurt of that which longs to separate usfrom our only comfort for body and soul, in life and death.Let us take an example. At the death of Lazarus, the LordJesus said to Martha in John 11:25,26: “I am the resurrectionand the life. He who believes in me will live, even thoughhe dies; and whoever lives and believes in me will neverdie. Do you believe this?” We see here also that the basisof any hope in the face of death is the fact of Jesus Christ’sresurrection and life. Now what happens to the believerwho dies? In a certain way it can be said that such a believerdoes not die but goes on living, only now with Jesus Christ

in heaven. Death becomes a door which the resurrectedand victorious Christ opens to let a believer leave this worldwhich is no more than a constant death and enter withChrist into the glory of heaven. It is as Paul says, “Where,O death, is your victory?” Another example may be takenfrom Philippians 1:23 where Paul is discussing whether itis better to live or die: “I am torn between the two: I desireto depart and be with Christ, which is better by far.” Howcan Paul say this except for the fact that he rests with un-wavering confidence on the knowledge of Christ’s deathand resurrection? How can he say death is better unless heknows for sure that the sting and victory of death has beenswallowed up by God? He knows that death will be thedoor to being with Christ in heaven. And as for his bodywhich will return to the grave, this will be raised up inglory on the last day. We are more than conquerors throughHim who loved us! Nothing shall separate us from the loveof God in Christ Jesus our Lord!

We know from experience that it is not easy to see aloved one die. Our minds and hearts are flooded with somany thoughts and emotions: there was so much that I stillwanted to say to him or her, so much to do, so much to share.But thanks be to God, there bursts through our tears the in-credible and unsurpassable joy in Jesus Christ who is theresurrection and the life. Death cannot hurt us any more.Christ has conquered death and now uses it to take us fromhere to be with Him in heaven. Thus a child of God can say,even in the face of death: there is nothing to worry about be-cause the Lord is so good. He has swallowed up death andwipes away the tears from my eyes.

CLARION, JULY 9, 1999 319

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IN THIS ISSUE

Editorial – Where, O Death, Is Your Victory? — R. Aasman ..............................................................318

Treasures, New and Old – Pray to the Father — Richard Eikelboom ..................................................320

John à Lasco and the Reformed Church Order — R. Faber ..................................................................321

The Art of Celebrating a Wedding — R. Schouten ..........324

Poem – Morning — St. Ambrose. Translated by John Chandler, 1837 ....................................................325

Ray of Sunshine — Mrs. R. Ravensbergen ......................326

Observation Deck — J. VanRietschoten..........................327

Dirk Hoksbergen: A Lesser-Known Figure of the 1834Secession — Wes Bredenhof ........................................330

Our Little Magazine — Aunt Betty ..................................333

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“I am the resurrection and the life. He who believes in me will live, even

though he dies; and whoever livesand believes in me will never die.

Do you believe this?”John 11:25,26

When my kids talk to me they callme “dad.” When my nephews speak tome they call me “uncle.” Most people,though, call me “Reverend Eikelboom,”although some call me “Richard.” Andyesterday when I was walking across thechurch parking lot a toddler called outto me, “Hi, minister!” So I have at leastfive titles which different people use. Butthis does not make me five different peo-ple. Instead people use a different titledepending on the relationship that theyhave with me. And, of course, I also treatpeople differently, depending on the re-lationship they have with me. I’m surethat you all do the same.

In the Bible many titles are used toaddress God. In Genesis 2 He is calledLORD. Melchizedek refers to him as“God most high.” David calls God “myShepherd.” Isaiah speaks of Him as Is-rael”s Father and Hosea depicts Him asthe church’s Husband. The Psalmistsalso use various titles to depict particu-lar relationships with God: He is “ourShield,” “our Tower,” and “the Rock ofour Salvation.”

When the Son of God teaches hisdisciples to pray He chooses for themone of those many titles from the OldTestament. He commands them to say,“Father.” The disciples who hear this in-

struction do not think of three thrones inheaven, with God the Father sitting onone throne; with God the Son and Godthe Holy Spirit sitting on separatethrones. The Lord Jesus does not com-mand them to say “Father” so that bythis title they might attract the attentionof one specific Person of the TriuneGodhead. Instead, He wants his disci-ples to pray to God. He commandsthem to say “Father” because He wantsto draw their attention to the relation-ship that they have with God! He gavethem life. He protects them and pro-vides for them. And therefore they mayask Him for anything and trust that Hewill look after them. After all, that’swhat a father is supposed to do.

And so it seems as if we begin ourprayer with a confession of faith. We ad-dress God as “Father” and with thisword we confess that we believe in Him– that we trust Him to hear our prayerand look after us. That’s what it seemslike. But reality is that this confession isoften an empty word. Because we findit so difficult to trust God. Our hiddensins make us ashamed to pray. Theymake us doubt whether God really willlisten to people as bad as us! And wefind it so difficult to bring before Godall the struggles and difficulties that we

face. Because, we bring them to God.We ask Him for a solution. But we donot let go of them. Instead we continueto worry about them as if God doesn’texist; as if it still depends on us to solvethem. All this belongs to the weakness ofhuman nature, and it hinders ourprayers! But the Son of God who teacheshis disciples to pray shares our human-ity, and therefore He understands allour weaknesses, including the weaknessof our faith and our prayer-life. Andthen, because He knows us and ourstruggles so well, and because He trulywants us to overcome these struggles,He commands us to address God as “Fa-ther”! Not as a triumphant profession offaith! Not as if we believe that God isour Father; as if we believe that He willgive us everything that we need. But as aconfession of sin and weakness. Inrecognition of our unbelief!

The catechism explains this so verybeautifully in Lord’s Day 46 where itsays that we address God as Father in or-der to awaken in us thereby that child-like reverence and trust which should bebasic to our prayer. We cry “Father!” atthe beginning of our prayer, so that Godmight respond immediately by workingin our hearts by his Spirit and giving usfaith! This means that the first word ofthe Lord’s Prayer is already the first pe-tition: Father! That is: You want us topray believing that You will provide forus and give us what we need. But wefind it so difficult to believe this! Andso: help our unbelief. Give us that child-like reverence and trust towards Youthat should be basic to our prayer!

When we pray to God, we can ad-dress Him in various ways. And whenJesus commands us to address God as“Father,” He does not forbid us to useother titles. But the promise that Godwill give us the faith that we need topray is connected specifically to theword “Father.” So let us obey this com-mand and experience his blessing inone place where we surely need it: inour prayer life.

Rev. Richard Eikelboom is minister ofthe Canadian Reformed Church in Cal-gary, B.C.


TREASURES, NEW AND OLDMATTHEW 13:52

By Richard Eikelboom

Pray to the Father“When you pray, say: “Father” (Luke 11:2).

What’s inside?From time to time we all must stand at an open grave to lay to rest the body of a

loved one. When a dear one dies we feel grief. However, as Christians we do notgrieve as if we had no hope. We bury our loved ones in the sure hope and knowledgeof the resurrection from the dead. Rev. R. Aasman writes about this in the editorial.

In this dispensation, we live between the house of mourning and the house offeasting. Not only do we go to funerals; we also attend weddings. Weddings are timesof joy and laughter. How ought we to celebrate our weddings? What makes a partya Christian party? Rev. R. Schouten writes about this.

The Word of God calls us to do things decently and in good order in the church.That holds first of all for the local church, but also for a federation of churches. Alesser known reformer, John à Lasco, published one of the earliest Reformed churchorders. Dr. R. Faber writes on this topic.

In the church history department, we are also pleased to publish an article byMr. Wes Bredenhof on a lesser known Secession leader, Dirk Hoksbergen.

From his Observation Deck, the Rev. VanRietschoten brings into view the Re-formed churches in Ukraine. We praise the Lord for the demonstration of his sover-eign grace in preserving his people in this region through many years of communistoppression.

A Ray of Sunshine and a meditation round things up. We wish you happy reading. GvP


One of the earliest complete Re-formed church orders was composed byJohn à Lasco shortly after 1550.1 In-tended for use by the refugee churches inLondon, it was employed also by otherReformed churches in continental Eu-rope. The order was popular especiallyin the lowlands during the formativeyears of the Dutch Reformed churches inthe last decades of the sixteenth century,having been adapted and translated intoDutch by Marten Micronius. While itwas not as influential as the ordinancesof Geneva and Strasbourg associatedwith John Calvin, it was one of the mainmodels for the orders decided upon atthe convent of Wezel and the synod ofEmden, which anticipated the Synod ofDordt in 1618. In this way the Londonorder has come to occupy an importantplace in the history of the government,structure, and liturgy of Reformedchurches of Dutch origin.

The immediate purpose of the orderwas to provide a Reformed exposition ofthe institutions and rites of the churchfor the members of the “StrangersChurches” in London, and for those whoobserved them from the outside. As thecongregations consisted of believerswith diverse backgrounds, the orderwould express their unity in matters offaith and practice. And while thechurches were under no obligation touse the rites of the Church of England,they required ordinances which demon-strated to the governing Privy Councilthat all would be conducted decentlyand without confusion.

The order also provided an examplefor other Reformed churches developingecclesiastical rules. For this reason it wasnot written to reflect only the circum-stances of the London churches. In com-posing the order à Lasco avoided alsothe excessive influence of any onebranch of the Reformed faith. Besidesthe earlier church orders of Geneva andStrasbourg, the London order was influ-enced by the writings of such Reform-ers as Bullinger and Bucer. Most explic-itly, however, the Bible and not the

traditional canon law of the Romanistchurch was the basis for the order. Afterall, the founding charter states that theStrangers Churches desired to adhere to“an incorrupt interpretation of the mostholy Gospel and administration of thesacraments according to the Word ofGod and apostolic observance.”

The London order is divided intofive sections. These treat the offices ofministry, the proclamation of the Word,the administration of the sacraments,the exercise of church discipline, andspecial services. In what follows weshall summarize the contents of thesesections, noting both those featurestypical of a Reformed order of the time,and those elements unique to à Lasco’s

ordinances. The significance of this or-der, we shall observe, is that the princi-ples which support it underlie also themodern Reformed church orders whichderive, in part, from it. These principles,it will be suggested, should continue toguide the use of the orders in Reformedchurches today. We shall conclude,therefore, with some observations aboutthe value which the London order hasfor its modern counterparts.

Offices of ministryThe London order contains two

special offices: elders (or presbyters)and deacons. The eldership, in turn, isdivided into two, namely ministers ofthe Word and sacraments, and thosewho govern the congregation. The dia-conate, also a biblically ordained andapostolic office, concerns especiallythe collection and distribution of alms.The minister and the elders comprisethe so-called coetus, or meeting, ofgovernors. As this arrangement ap-pears to have been in place in London

during the years 1550-1553, somehave wondered whether the coetusmay be seen as a prototype of Presby-terian government, and whether thisregulation was known to the ScottishReformer, John Knox. At any rate, gov-ernment of the church by ordained el-ders meant the formation of a “consis-tory”, a radical departure from theRomanist model of hierarchy and sep-aration of clergy from laity. In fact,while the duty of the coetus was toconsider nominations for a prospectiveminister, all the communicant mem-bers of the congregation participatedin the election. This arrangementstresses the corporate responsibility ofindividual members and their collabo-ration with the elders.

A striking though not unprecedentedoffice in the order is that of the Superin-tendent, who presides over the wholerank of special offices. Chosen from thisrank, the Superintendent oversees theministry of the Word, the exercise of thesacraments, and the use of discipline. Inless charitable moments, critics havecompared this position to that of bishop.John Calvin wondered whether the Pol-ish Reformer did not exercise too muchpower over the four London congrega-tions. As Superintendent, à Lasco neededto serve in humility. Very loosely based

John à Lasco and the Reformed Church Order

By R. Faber

In its order the church confesses the

Christian faith

John à Lasco


upon the Lord Jesus Christ’s charge toPeter that he strengthen his fellow disci-ples, the office of Superintendent con-cerns especially doctrinal purity andconsistency in applying discipline.Given their precarious situation, theLondon churches benefitted from theSuperintendent, who forged unity andorder, while also acting as liaison be-tween them and the Privy Council.

Proclamation of the WordThe ministry of the Word concerns

the preaching services, training in thecatechism, and the so-called prophe-cies. Regarding the first of these, minis-ters and elders could call public assem-blies of the churches as often as theydeemed necessary. Normally, serviceswere held twice every Sunday, and onmajor holidays. As is typical of a Re-formed order, the preaching of theWord is the focus of such services, andministers were expected to expoundupon each book of the Bible, from be-ginning to end. Afternoon services werededicated to the proclamation of thegospel as it is summarized in the cate-chism. Services proper were marked bya liturgy not unlike the ones followedin modern Reformed churches, al-though the participation of the memberswas greater. Recitations of the prayer ofconfession, the Apostles’ Creed, and theLord’s Prayer attest to the involvementof the entire congregation in the wor-ship service.

Training in the catechism was an im-portant component of the ministry ofthe Word. From the age of five untilfourteen, children were taught theSmaller Catechism, which consisted of130 questions. Young people thenlearned the 250 questions of the GreaterCatechism, and every Sunday afternoonsome recited the question and answer

which formed the focus of the sermon.Such training was intended to prepareyoung people for the public professionof their faith, whereupon they would beadmitted to full membership, includingparticipation in the Lord’s Supper.

The “prophecy” was an important el-ement in the weekly life of the congre-gation also. On Thursday, every memberwas required to attend this meeting,which served for a “public comparisonof the scriptures and a reinforcement ofthe teaching contained in the sermons(81).” Taken over from Zwingli’s practicein Zurich, the prophecy allowed mem-bers to ask both practical and doctrinalquestions which arose from the preach-ing on the previous Sunday. The minis-ter, who had been informed of the ques-tions in advance, was expected to referextensively to Scripture in expoundingfurther upon the Bible or catechism. Inthis way the prophecy helped to avertdomination by the clergy and misun-derstanding within the congregation. Italso acquainted non-members, ofwhich there were many in the Londonchurches, with the teachings and ritesthey observed on Sundays. And in addi-tion to preserving doctrinal unity amongthe congregations, the prophecy con-veyed a message to the Privy Councilthat the Strangers Churches would nottolerate heretics.

The two sacramentsIt is not surprising that baptism and

the Lord’s Supper receive considerableattention in the London order, for in thesixteenth century the meaning of thetwo sacraments was much debated.While it resorts to polemics againstAnabaptism and Roman Catholicism,the order does promote a clear and bal-anced understanding of the sacra-ments. Briefly put, the order treats thesacraments by recounting the Scripturaldoctrines of baptism and the Supper,offering biblical guidelines for theiradministration, and removing any con-fusion and inconsistency that may ariseregarding them.

Considering only baptism, we notethat the London order stresses the im-portance of understanding the biblicalbasis and doctrine of the sacrament.With frequent references to the Bible,

the order teaches how the sacrament isto be understood rightly, and how theRomanist rite errs. Pointing to the mys-tery of the communion with the Lord Je-sus Christ in his death and resurrectionas a key expression of baptism, the orderseeks to instruct the entire congrega-tion. The parents who bring the infantfor baptism are asked whether they pro-fess that the child is a “seed of thechurch,” whether they believe that bybaptism the child receives the seal of thecovenant, and whether they assumetheir responsibility in instructing it in thefaith. The covenantal aspect of baptism isimpressed upon all the members, whoare encouraged to reflect upon the rele-vance of their own baptism, and to real-ize their communal duties in the spiritualnurture of the new member. And, to pre-serve order and decency, parents seekingbaptism for their children are requiredto submit a declaration by two “spon-sors” attesting to their good standing.

Church disciplineAccording to the London order,

“church discipline is a certain definedpractice, demanded by the scriptures,whereby Christian admonitions fromthe Word of God are mutually given,gradually, among all the brethren inChrist’s Church, so that the entire bodyand its individual members can con-tinue to carry out their tasks, insofar asthey are able (170).” Deeming disci-pline to be the third mark of the church,à Lasco dedicates considerable space tothe discussion of the meaning and im-portance of both private and publicdiscipline. Private discipline is derivedfrom Matthew 18:15-35, and stressesthe tasks of the members in preservingthe purity of the body of Christ and inencouraging one another.

The process of public discipline,which is exercised only after private ad-monitions prove futile, is characterizedby mercy and patience. Noting that dis-cipline is intended not only for thechecking of sin but also for the strength-ening of the faith and the exhortation ofall, the order differs somewhat fromthose of Strasbourg and Geneva, whichhave been described as “judicial” ratherthan pastoral in these matters. Regard-ing excommunication, for example, theLondon order states that care must betaken not to remove anyone from themembership roll until all avenues havebeen exhausted. And even then, excom-munication must be applied out of lovefor the sinners, so that “their spirit canbe called back to repentance and theycan thus be saved (170).” Discipline is

In its order the church puts faith

into practice

John à Lasco


to be used positively in affirming the faithof all members. This understanding is putinto practice bi-monthly, when the roll ofnames is reviewed in anticipation of cel-ebrating the Lord’s Supper, which wasrestricted to members. In short, like theproclamation of the Word and the ad-ministration of the sacraments, disciplinestrengthens the faith of the believers.

Special worship servicesThe section dealing with special

worship services may be broken intofour parts. The first concerns the callingof special assemblies in the event ofdisaster or a special joy for the entirecongregation. Such meetings may be an-ticipated by a day of fasting, self-exami-nation, and personal prayers of confes-sion. The public service is marked by theproclamation of the gospel and publicprayers. The Lord’s Supper may also becelebrated at such occasions. The dayon which a special service is held mayend with a “prophecy” to exhort thecongregation about fasting properly.

The three other kinds of special ser-vice are marriage, visitation of the sick,and burial. About marriage the formstates that only members may enterwedlock, and that after approval by the“consistory.” If no lawful objectionsare raised in response to the bann, thewedding is solemnized in simplicity ona Sunday morning. Visitation of thesick focused upon consolation or ad-monition, as each case required. Pub-lic prayers were made for those whowere suffering, and again when healthwas restored. In the burial rite, as in theother services, the London order seeksto avoid the ornate ceremony of Ro-man Catholicism, keeping a simple ser-vice for the edification of the church.

Conclusion: relevanceThe “church fathers” who gathered

at the convent of Wezel in 1568 to planthe formal organization of the Dutch Re-formed churches stated that they hadconsulted the “best reformed church or-ders.” Among them was the London or-der and the Dutch adaptation of it, al-ready in use in the Netherlands. It is noteasy to determine the extent of the in-fluence of the London order, but it doesappear that the composers of the earlyDutch ordinances desired especially toadopt the principles which are at workin it. We shall note only three of themhere. First, the Reformed church ordermust be founded upon Scripture; sec-ond, it must define the body of Christand its duties; and third, it must strive toeffect practical order.

The first principle of the Reformedorder is its biblical basis. This is not amere platitude of the Reformation, but agenuine profession that the rules forchurch government and structure arerevealed by God in the Bible. In oppo-sition to the Romanist church, whichhad developed a canon law groundedin papal decrees and decisions of Coun-cils rather than in the Bible, the Re-formed order returns to the source of thechurch, the Lord Jesus Christ and hisWord. For this reason, the order pointsto and reflects the entire gospel of sal-vation, including the justice of God, hismercy through Christ the Son, and hisprovidence through the Holy Spirit bywhom the church is guided. Each ordi-nance – from the office of ministry tothe liturgy – is established upon theBible. In this way the complete teachingof Scripture is worked out in the orga-nization of the church. And, becausethe order finds its unity in the Bible, thevarious ordinances are not divorcedfrom one another, but connected bythe doctrines of Scripture. Thus thesacraments, for example, are not ex-plained or employed outside the con-text of the proclamation of the gospelor the use of Christian discipline. Inshort, the Reformed order is not a his-torical “constitution”, a semi-legal doc-ument, or a summary of mere prac-tices, but it professes to enact biblicalnorms in the church, which as the bodyof Christ is ruled by its Head.

As the Reformed order concernsthe body of Christ, it defines what thatbody is and how it functions. This sec-ond principle is explicit especially inthe London order and was adopted else-where for good reasons. Most impor-tantly, the order distinguishes betweenmembers and non-members, to demar-cate the body of Christ from those whodo not belong to it, while at the sametime revealing to non-members how thegospel operates in the life of the con-gregation. The definition of the bodyshows also that the jurisdiction of statedoes not extend to the church: as a di-vinely instituted organ, the church isgoverned by the Law of God. Andwhereas the Roman church had madean improper distinction between clergyand laity, the Reformed order restores

the proper place of general and specialoffices as revealed in Scripture. Sincethe church consists of all who havebeen engrafted into the body of Christ,the order should be read and applied byall members of the church. Basing itselfupon such passages as Ephesians 4, 1Timothy 3, and 1 Corinthians 11, the or-der illustrates the corporate responsi-bilities of all members, who entrust tothe special offices the task of preach-ing, teaching, and oversight.

A third principle supporting the Re-formed order is its purpose in producingthe practical organization of the church.This important goal is based upon sev-eral biblical texts, most notably the in-junction in 1 Corinthians 14:40 that “allthings should be done decently and inorder.” To this end, the London order ispragmatic in working out the principlesof the faith in the life of the congrega-tions, making no demands in matters onwhich Scripture is silent. Such common-sense practicality was not intended tocircumvent doctrine, but to put it intoeffect. Nor does it intend to legislate aninflexible liturgy or ritual; rather, it showsthe biblical basis for the proper worshipof God. Thus the order seeks to demon-strate the close bond that should exist be-tween the proclamation of the Wordand the activities in the congregation.Avoiding confusion in the churches andthe temptation to clerical dominancewhich may follow it, the order desires tomake every aspect of the church’s ser-vice to God pleasing to Him.

These principles of the Reformedorder may be summed up in three Latinwords: credenda, agenda, and adminis-tranda. Credenda means that the churchmust believe and confess the Christianfaith in its order, which reflects the entiregospel of salvation. Agenda refers to thenecessity of putting faith into practice:the body of Christ must serve Him inthe manner revealed in his Word. Andadministranda means that the churchmust be governed and organized ac-cording to the will of its Head, the LordJesus Christ. Let it be our prayer thatalso in the implementation of their or-ders modern Reformed churches bringgreater praise and glory to the triuneGod, Father, Son and Holy Spirit.

1A full text of the order, often referred to bythe abbreviated Latin title Forma ac Ratio,appears in the still-standard edition of Abra-ham Kuyper, Joannis a Lasco Opera, Vol. 2(Amsterdam 1866), 1-284. Quotations (inEnglish translation) derive from this edition.

Dr. Riemer Faber is Professor of ClassicalStudies at the University of Waterloo.

In its order the church is governed by

Christ the Head


Is it a bad thing to have fun? Is itwrong to have a party? Some severestrands of the Christian tradition frownupon anything frolicsome. For the grimvictims of these traditions, pleasure isassociated with sin and making merrywith superficiality. To see the peopleof God whoop it up is too much fortheir sensibilities.

People with solid roots in a Scrip-tural worldview don’t have this prob-lem. They know that everything madeby God is good. His gifts are to be re-ceived with thanksgiving (1 Tim 4:4-5).Even in a world so deeply impacted byhuman wrong-doing, there are plenty ofreasons to celebrate. To be alwaysgrave when the Lord of glory saves uswould be ungrateful indeed. To begloomy when we receive his graciousgifts is no evidence of godliness butrather of infiltrating demons.

Christians should have fun. Theyshould know better than others how toreally throw a party. Celebration is anatural part of living in fellowship withGod through Christ. Naturally, the fes-tivities of the saints will be animatedby the values of the Kingdom of God.Led by the Spirit of God who gives usgladdened hearts, the people of Godwill make merry in a way of their own.Even in their revelry, they remain God’sown possession – called to imitate Himin a life of holiness.

So what would a party look like?What kind of things would be happen-ing at, say, the wedding feast of a Chris-tian couple? Just a few hours ago, theystood before friend and family in achurch building, pledging their lifelongtroth to each other. The Name of Godwas invoked over their marriage. Joyfulsongs of praise were sung by all theguests. Who of their family and friendsfails to rejoice at what God has done forthe new couple?

But what’s happening now? TheM.C. introduces himself as well as out-of-town guests. Everyone is welcomed.

A prayer is offered. Soon the meal be-gins. When everyone is satisfied, theentertainment starts. It turns out to be areal variety show. Somebody stands upand tells a few coarse jokes – aiming forthe cheap laugh of television sitcoms.Next thing you know, everyone is askedto sing Hymn 48 while desert is served.There follows a silly skit with vulgargestures and sexually suggestive re-marks. Before you even have time tomutter a complaint to your neighbour,some young children (relatives of thebride, no doubt) are singing Psalm116:1 and 10. The M.C. considers thisan appropriate moment to let everyoneknow that the bar is now open. Well,now that quite a few folks are into theliquor, wouldn’t this be a great time forsome pals of the groom to come to themicrophone? They do and we are

treated to a tawdry tale about some un-godly escapade of the groom when hewas still covered, it would seem, bythe young offender’s act of the church.After this choice offering, we are re-quested to sing “Holy, holy, holy, isthe LORD God Almighty” to the ac-companiment of an accordion whichreally needs some help. Without miss-ing a beat, the M.C. informs us that weagain have opportunity to again attendthe bar. Next, the family of the bridewill no doubt have opportunity to per-form a poorly-practiced skit whichseems even poorer than it is becausethere is no sound system. No worries,the M.C. will divert us with a few moreoff-colour jokes. All right, isn’t it timenow for the father of the bride to closethe evening with thanksgiving? He pro-

nounces the expected words: “Thankyou for coming.” Without a trace of em-barrassment, he adds, “I’m glad thatwe could celebrate in such a Christianmanner.” No sooner has he finishedthan the M.C. declares, “For those whowish to dance, the floor will be cleared.The bar is still open.”

I think you get the drift. The essen-tially pagan character of such an eveningcan’t be hidden with a nod to God inthe form of a few songs and a prayer ortwo. Due to the constant, illogical inter-change of pious songs and words withpagan revelry, the whole evening takeson a surreal quality. As a result, nobodyreally has a good time. Pagan guestscan’t really have fun because of the reli-gious undertones (just enough to re-mind everyone that there is a differentway to do this) while the gladness oftrue Christians is dampened by the weirdand painful inconsistencies.

Obviously, the above description issomething of a caricature. It cannot bedenied, however, that wedding cele-brations do often lack the aroma of god-liness. Perhaps it would be good forthe community to rethink the art of cel-ebrating. We need to ensure that ourtimes of celebrating reflect the style ofthe Kingdom. Kingdom style means thatwe don’t get drunk with wine or otherliquor (Eph 5:18). It also means that weavoid “obscenity, foolish talk andcoarse joking, which are out of place”(Eph 5:4). Nor do the people of theKingdom delight in evil – as if past sin isin any way a reason for laughter insteadof shame and sorrow. Kingdom stylealso means that we strive for quality inour entertainment. We need to shakeoff our aesthetic stupour and work pastthe deadening influence of entertain-ment culture. Can we not become morecreative and authentically Christian inthe way we celebrate?

Allow some suggestions in that di-rection. Could we not have some origi-nal songs for the occasion? Are there

The Art of Celebrating a Wedding

By R. Schouten

Christians shouldknow better than

others how to reallythrow a party


perhaps family members or friends able to compose lyricsset to familiar tunes? Is it not possible to have capable musi-cians to lead the singing and to create a festive atmospherethroughout the evening? And can’t we have jokes that aregenuinely funny without descending into the scatological orribald? After all, a joke is a very serious thing! This requestdoesn’t imply, by the way, a prudish avoidance of all refer-ences to the joys of the marriage bed – as if the evening wasnot the celebration of vows surrounding the sexual relation-ship of one man and one woman! Wholesome references tothe joys of sexual life are entirely appropriate at a wedding re-ception (wholesome being the operative word). Funny (butnot degrading) stories about the bride and/or groom are cer-tainly a welcome offering at any such event. Amusing theguests with accounts of past and sinful behaviour of thegroom or bride is, however, not fitting for Christians. Wehave no pleasure in sin and certainly don’t want to trivializeit by presenting it in the form of so-called entertainment. Peo-ple who attempt such things at a wedding should not be re-warded with snickering and hooting from the guests butrather with sustained silence. Then, too, isn’t a wedding re-ception a great place for the talents of amateur dramatists toshine? However, let’s please have the skit well-rehearsed sothat the guests can properly enjoy it! Otherwise, why do it atall? Well-told stories about incidents of family history canalso be a great treat at a wedding ceremony. Everyone en-joys a slide show or a video highlighting key moments in thelife of bride and/or groom. Besides the above, may I make aplea for some more free time during a wedding reception –time to mingle freely with other guests? It’s frustrating to seeother guests you haven’t met for a long time but to have notime to chat with them.

Perhaps I could end with the words of Philippians 4:8.Finally, brethren, whatever is true, whatever is honorable,whatever is just, whatever is pure, whatever is lovely, what-ever is gracious, if there is any excellence, if there is any-thing worthy of praise, think about these things.

Rev. Rob Schouten is minister in the Canadian ReformedChurch, Abbotsford, B.C.

O Jesu, Lord of heavenly grace,Thou brightness of thy Father’s face,Thou Fountain of eternal light,Whose beams disperse the shades of night!

Come, holy Sun of heavenly love,Shower down thy radiance from above,And to our inward hearts conveyThe Holy Spirit’s cloudless ray!

And we the Father’s help will claim,And sing the Father’s glorious name;His powerful succor we implore,That we may stand, to fall no more.

May he our actions deign to bless,And loose the bonds of wickedness;From sudden falls our feet defend,And bring us to a prosperous end!

May faith, deep rooted in the soul,Subdue our flesh, our minds control;May guile depart, and discord cease,And all within be joy and peace!

And Christ shall be our daily food,Our daily drink his precious blood;And thus the Spirit’s calm excessShall fill our souls with holiness.

Oh,. hallowed be the approaching day!Let meekness be our morning ray,And faithful love our noonday light,And hope our sunset, calm and bright!

O Christ! with each returning mornThine image to our hearts is borne:Oh, may we ever clearly seeOur Saviour and our God in thee!

TTHHEE TTHHEEOOLLOOGGIICCAALL CCOOLLLLEEGGEE

OOFF TTHHEE CCAANNAADDIIAANN RREEFFOORRMMEEDD

CCHHUURRCCHHEESS

The Thirtieth Anniversary Meeting

and the Twenty-fifth Convocation

of the Theological College

will be held D.V., on

FRIDAY, SEPTEMBER 10, 1999 AT 8:00 P.M.

in the auditorium of Redeemer College

(Hwy. 53, Ancaster)

Dr. N.H. Gootjes will be the featured speaker

A collection will be taken for the Theological College Organ Fund

(tax receipts available)

Morning

St. Ambrose. Translated by John Chandler, 1837


Dear Brothers and Sisters,Do you ever feel rejected? Does it feel sometimes as if

people do not like you, or do not want to associate with you?It is possible, for that is how it often goes in this world. Ofcourse it happens to other things, too. When something is forsale, the nicest looking items go right away, because everybodylikes them. When there is a litter of puppies or kittens, thecutest ones are sold, but if there is one that is a little slow, orthat does not look so nice, nobody cares for it. The beautiful,big plants at the market are sold, but the smaller ones stay be-hind. When something is not attractive, people stay awayfrom it. And, sadly enough, that happens sometimes amongpeople as well.

When there is a mother with a baby, everyone wants to havea look at the baby, and says how cute it is. But when the babydoes not look so cute because maybe it has been born with ahandicap, then people shy away from it. They do not knowwhat to do or what to say; and even though the baby is verysweet and very much loved, they feel very sorry for the motherthat her baby is not like other children. As long as the baby issmall, it will not notice this rejection; the mother will love it,and comfort it. But it may be very difficult for the mother.

When you are older, and you look different than mostpeople, and you feel that people do not accept you, it alsomay be very difficult for you. For we all want to be liked byother people. It is hard to cope with mental or physical limita-tions every day. It may take much effort to move around, or tounderstand the things that people tell us, or to hear, or tospeak, or to see. Then, when we feel that some people try toignore us, it makes it much harder yet.

Unless those people change their attitude, there is notmuch we can do about it either. Probably we will always keeprunning into them. For many people want things around themto be strong, and beautiful. They do not like anything thatdoes not look great, for they are aiming for perfection. Maybewe should not become angry or frustrated with them, but feelsorry for them. For we know very well that their desire forperfection can never be satisfied here on earth. Sin has de-stroyed the perfection of Paradise, and the consequences of sinare all around us. Nothing is perfect anymore.

But that does not have to depress us, for we know that webelong to our Father in heaven. And we know that, because it iswritten in the Bible, and we confess it in Lord’s Day 1 of theHeidelberg Catechism. Whatever imperfections we may have,we belong to Him with our whole body. He made us, He keepsus in his care, He never forsakes us, nor rejects us. For we arehis. Is a father ever ashamed of his children? He loves them,and helps them, and understands them as much as he is able.Our Father in heaven is much more able to do that for us, forHe is perfect. He understands us much better than our parentshere do. He also can help us much better, for He listens to usnight and day, whenever we pray to Him. The Lord even seesus in a different way than anybody here on earth sees us, for Heknows our hearts. He enables us to serve Him with all our hearts.

As long as we live here on earth, the Lord also gives us avery important task. By just being who we are, and how we are,we can show others the way to Him. Everyone has certain

abilities that enable them to display God’s greatness to otherpeople. It may be through singing, or praying, or reading, orwriting, or cooking, or sewing, or quoting Bible passages, orbeing friendly, or patient, or helpful, or maybe even just by smil-ing. If we carry out our God-given tasks in obedience to Him,He will make us successful. It does not matter what some peo-ple think of us or even do to us, as long as we try to please theLord in everything we do.

And then, of course, we have the nicest future awaitingus. For this life here is not the end of things; it is only a begin-ning. When we are done here on earth – at the time that onlythe Lord knows – then we will be able to reach a perfection thatwe cannot even imagine. We will live with the King of Heaven,and we will live lives that kings and queens can never attain.Even our bodies will be made perfect, and also those who arenow unable to speak will be able to sing perfect praises to theLord God in heaven.

So there is much comfort for our mothers and fathers,and care givers, and ourselves, for the Lord is working withus. We are all princes and princesses, even though many peo-ple are unable to see it.

With the help of the Holy Spirit we will be able to carryon; with his help we do not get discouraged, but we will con-tinue to keep our eyes out for that wonderful future that ourLord Jesus Christ has prepared for us.

The Lord His goodness has revealed;He is to us a sun and shield,For He bestows renown and favour.And when the upright seek his face,The Lord will not withhold his grace;His faithfulness endures forever.O Lord of hosts, how blest is heWho puts his hope and trust in Thee. Psalm 84 : 6

Birthdays in August:4: TERENCE BERENDS

“ANCHOR HOME”, 361 30 Road, RR 2, Beamsville, ON L0R 1B0

5: PHILIP SCHUURMAN367 Stone Church East, Hamilton, ON L9B 1B1

9: ROSE MALDA,“OAKLAND CENTRE”, 53 Bond Street, Oakville, ON L6J 5B4

18: FENNY KUIK,140 Foch Avenue, Winnipeg, MB R2C 5H7

23: JACK DIELEMAN,5785 Young Street, Apt.704, Willowdale, ON M2M 4J2

Terence is ‘new’ in our column. He moved with his family fromBC to Ontario, and has been living in the Anchor Home sincelast fall. Terence will be 23 years old, and he will be veryhappy with cards or letters.

Philip will reach the big 40 this year, Rose will be 42,Fenny 47, and Jack 27. A very happy birthday to all of you,and until next month,

Mrs. R. Ravensbergen7462 Reg.Road 20, RR 1, Smithville, ON L0R 2A0Tel: 905-957-3007, e-mail: [email protected]

RAY OF SUNSHINE

By Mrs. R. Ravensbergen“Then the eyes of the blind shall be opened, and the ears of thedeaf unstopped; then shall the lame man leap like a hart, and thetongue of the dumb sing for joy.” Isaiah 35: 5,6a


REFORMED CHURCH IS ALIVE IN UKRAINE“Reformed Church is alive in Ukraine” is the heading of a

report published in Presbyterians-Week1 by Dr. C. Baynard.Here follows the first paragraph of the report:

Jim Beeke of the Netherlands Reformed Congregations,Bernard Woudenberg of the Protestant ReformedChurches, and Chuck Baynard of the Evangelical Pres-byterian Church comprise an unlikely team. Yet, for twoweeks these three toured Hungary, Ukraine, and Roma-nia visiting the people and churches of the HungarianReformed Church, finding perhaps the last remainingtrue Genevan church to be alive and well.

Apparently the three ministers visited the Hungarian Re-formed Churches on behalf of Transylvania Reformed Assis-tance Committee (TRAC).

Where is Transylvania?Transylvania is a large area which, before World War I,

belonged to the Hungarian Austrian Empire. Because of theTreaty of Versailles, Transylvania was torn apart and di-vided over the neighbouring countries of Hungary, Romania,Bulgaria and Ukraine. As a result you will find citizens ofthese countries who are united by language for they all stillspeak Hungarian. Many of them are also still united in theReformed faith. The Hungarian Reformed Churches arespread over these countries.

A far-reaching statementThe team of three visited this large area for only two

weeks yet came to a far-reaching conclusion. You can findthis conclusion in the paragraph quoted above. Dr. Baynardcalls the Hungarian Church “. . . perhaps the last remainingtrue Genevan church to be alive and well.” Apparently Dr.Baynard is not acquainted with the Canadian ReformedChurches and her sister churches.

A heart-warming reportIt is heart-warming to read an optimistic report on the

Hungarian Reformed Church. During the long years of Sovietoppression a minority in the Hungarian Church remainedfaithful. The faithfulness of this minority has been a leaveninciting the church back to faithfulness. There is still greatneed of support.

TRAC came on the scene in 1990Dr. Baynard writes:

Here I found the cause of causes, and where the Re-formed Churches in the rest of the world should be set-ting a high priority in their mission budgets.

Apparently a two week tour of this vast territory is notenough to discover that some Reformed Churches outsideof North America have been doing exactly that for years.TRAC came on the scene in 1990. The growth the TRACteam now witnessed among the Hungarian Churches cameabout with the blessed and courageous help of ReformedChurches in the Netherlands.

The Reformed Church in the Netherlands have a longhistory of supporting the Hungarian Churches.

All through this century the Reformed Churches in theNetherlands have had close relations with the Hungarian Re-formed Churches. During the harsh years of Soviet oppres-sion it was forbidden to bring Bibles or Reformed studybooks into Transylvania. Brothers and sisters of the ReformedChurches in the Netherlands risked imprisonment by theSoviets by smuggling carloads of Bibles and Reformed liter-ature into the several areas of Transylvania. The ministersand teachers in the Hungarian Reformed churches were sup-ported far before 1990. The support continues and indeedis worthy of support by all Reformed Churches.

Support asked and receivedPresently a synod of our sister churches in the Nether-

lands, the Gereformeerde Kerken (Vrijgemaakt), is in session.The synod received a request for a sister church relation-ship from the Evangelical Reformed Churches Union ofRussia (ERCUR). From the Pro-acta of this synod I gleanedthe following information:

Synod granted the request for a sister church rela-tionship and asked the Church at Hattem to investigatehow this relationship should function so that optimumhelp can be given.

The ERCUR subscribe to the Heidelberg Catechism,the Westminster Confession and the Canons of Dordt. Of-ficers of the church subscribe to these at their ordination.This is evidence that these forms do function as forms ofunity. The order in the church is maintained, as much aspossible, according to the Church Order of Dordt.

The ERCUR numbers only two congregations with asmall number of members, but seeing their conscientiousway of taking positions, their focus and missionary in-tentions, combined with possibilities of growth, enter-ing into a sister church relationship is warranted. Nothird party relations form a hindrance to this.

For many years the Church at Hattem provided the ERCURwith material and other means to build up these churches.Hattem does this in co-operation with the Regional Synodof the Province of Gelderland.

The Church at Hattem sent out ministers to the Ukraine

In co-operation with other churches in the region, theChurch at Hattem sent out ministers a number of years agoto assist the fledgling Reformed Churches in the Ukraine.First the Rev. M. Nap and his wife were sent out. They havenow been joined by Rev. J. Werkman.

Contact with Rev. M. NapI contacted the Rev. M. Nap via e-mail and asked him

to evaluate the report of TRAC and fill us in on the situationin the area. You find his reaction in the following letter.

Observation DeckBy J. VanRietschoten


Dear Rev. Van Rietschoten,

Thank you for the questions you sent to me. We trans-lated several of your sermons into the Ukrainian lan-guage. We receive by mail (though not very regularly) thePreach the Word series. Until the local people are ableto make Reformed sermons we have to make use ofother materials. Now your questions:

TRAC makes no mention of the work which othersare doing in the same area.

The area in the web sites you mentioned are Hungary,Romania and Ukraine. Hungarian Reformed churchescan be found throughout the nation of Hungary. In Ro-mania the Hungarian Reformed Church exists only inthe large western part of Romania – Transylvania. InUkraine, the Hungarian Reformed Church can only befound in one of the 26 provinces – the ZakarpathianOblast – which borders on Hungary and only becamenon-Hungarian territory after 1919. You will not find thisHungarian-speaking Reformed church elsewhere inUkraine. The mission of the Reformed Churches inGelderland and Flevoland does not in the first place focuson this Zakarpathian part of Ukraine but on Ukraine itself.

Now the other part of your question.There are many international organizations and

churches which supported, and presently support, the

Hungarian Reformed Church in Hungary, Transylvaniaand Zakarpathia. The sources you quote would have alot of work finding out all the help which churches fromthe (conservative) Reformed side in Holland give. Ex-amples are the organization Hulp Oost Europa of theGereformeerde Bond (Reformed Alliance); Kom OverEn Help Ons of the Gereformeerde Gemeenten (Nether-lands Reformed Congregations) and the ChristelijkeGereformeerden (Christian Reformed); and for years theorganization Fundament of our Reformed Churches. Thislatter organization aims to strengthen the Reformed char-acter of the Hungarian Reformed churches. Drs. JosColijn is very active in this work. Your web site refer-ences could have mentioned Dutch and other Americanhelp (of the CRC and many others) if the Hungarianbrothers had informed them about this help and if theywanted to write about that. Good help is very useful,because the economic situation in Transylvania and Za-karpathia is difficult and because of the felt need for re-formation of the Hungarian Reformed Church.

About our work and that of other Reformedchurches.

The work my colleague Rev. Jan Werkman and I do isconcentrated in Ukraine, a former Soviet Republic with apopulation of 50.5 million (urban 68 % and rural 32%).The capital is Kiev (population, 2.6 million). We are sent


1Presbyterians-Week is the weekly e-mail summary of Presbyterian and Reformed news supplied by the Christian Observer, journal of recordfor the Presbyterian community since 1813, Dr. Edwin P. Elliott, Jr. Editor.

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by the Gereformeerde Kerken in Gelderland andFlevoland. Our task is to assist the Evangelical ReformedChurch of Ukraine in building up their churches, the ed-ucation of future pastors, and mission in Ukraine. Hattemis the sending church. These Evangelical Reformedchurches adopted the Heidelberg Catechism and areadopting other Reformed creeds.

Before World War II, they grew with the help ofUkrainian Presbyterians from the United States andCanada. The ERCUR nearly disappeared in 1945 and arere-establishing themselves now in at least 5 or 6 places.The name Evangelical Reformed is the translation of“evangelisch-reformiert” which was used for the first timein 1595 for Reformed churches in central Europe.

The Hattem mission also helped establish a Re-formed mission school in Zakarpathia. This school ispresently delivering its first missionaries. The relation-ship between the Hungarian Reformed Church in Za-karpathia and the Evangelical Reformed congregationsin Ukraine is good. The Zakarpathian churches have abishop system (as in Hungary and Transylvania). We, to-gether, are trying to establish the Reformed system. TheCanons of Dordt are translated into Russian, the BelgicConfession into Ukrainian, and the Heidelberg Catechisminto Russian and Ukrainian. This year we will publishthe confession of Cyrillus Lukaris in the translation byProf. J.A. Meijer from Kampen.

Other Reformed churchesBesides Zakarpathia – speaking about Ukraine – I

know that the Gereformeerde Gemeenten are workingthere too. I met Rev. Harinck who spoke here in Kiev. ThePresbyterian Church of America is also active in Ukraine.They have a small number of Evangelical Presbyteriancongregations. We are trying to organize a joint semi-nary with them. A classis of the United ReformedChurches of North America (URCNA) is also participatingin this process. The Rev. R. Sikkema and others have beeninvolved in Reformed education in James College inKiev for six years already. An organization called Christfor Ukraine of Denver, Colorado is also working on Re-formed instruction in Ukraine.

The optimistic reportI doubt if the testimony of the brothers whose reports

are on the web-sites you mentioned would be confirmedby the brothers in the mentioned areas, and not only be-cause of their modesty to accept the qualification “per-haps the last remaining true Genevan church to be aliveand well.” I suppose that “Genevan” brothers inside theHungarian Reformed Churches would answer that thechurch-discipline is sometimes far removed from“Geneva.” I suppose that our friends and brothers inKoloszvar in Romania could mention their problems withthe sister-on-the-pulpit, as it is widely accepted in theHungarian Reformed Churches. I know that they wouldwant to give more catechetical lessons than only duringthe two or three years before “confirmation.” I am surethat some of them are very eager to change the mentalityof the presbyters.

Immediately I want to add that we have also seenwhat these brothers noticed. The period of sufferingbrought fruits – fruits of faith – like diamonds. One pas-tor told me that the seven years he spent in the gulagwas for him “the university of faith.” But also, we have toadd, a lot of lack of courage. It also depends on which cir-cles you move in within this broad “Volkskirche” (Peo-ples’ Church). The influence of liberalism, nationalism,conservatism and hierarchy, Pentecostal movements, andpietism make these churches need our prayer and practi-cal Reformed help.

The last Genevan church and no church that evenbegins to touch the demonstrated faith of theHungarian Reformed people?

I suppose that the Hungarians are not helped by suchstatements. Of course, with deep gratitude we read thesewords: when belief is demonstrated, who should not bevery grateful? Who would criticize? But the reformationplans of the Hungarian brothers tell us that they them-selves sometimes feel far from “Geneva.”

In His service, Marten Nap.


Throughout the history of thechurch, reformatory movements haveoften received their impetus and mo-mentum from youthful vigour. The greatReformation of the sixteenth centurywas spearheaded by men such as JohnCalvin, who wrote the first edition of hismost important work, the Institutes,when he was but 27 years old. We seethis same thing happening at the firstSynod of the Secession churches in1836. The oldest minister, Rev. Hendrikde Cock, was 35 years old. Rev. H.P.Scholte was 31 – but the others (GezelleMeerburg, Brummelkamp and Van-Velzen) were all under the age of 30.Eleven elders were also appointed tothis first synod, and some of them seemto have been older men. But amongthem was also a relatively young 35year old: Dirk Hoksbergen from Kam-pen. Unlike de Cock and many of theother Seceders, Hoksbergen had seenthe problems in the Netherlands statechurch from his youth.

Life of HoksbergenDirk Hoksbergen was born in Olde-

broek on May 4, 1800, the second son ofBeert Hoksbergen. We do not knowmuch about his father. He remarriedwhen his first wife passed away, andDirk was the first of the offspring from hissecond marriage. Dirk’s mother passedaway when he was 8 years old and hisfather when he was 15. Beert Hoksber-gen himself had many misgivings aboutthe direction of the Netherlands Re-formed Church (Nederlandse Hervor-mde Kerk). This undoubtedly played arole in the shaping of his son. Dirk Hoks-bergen received enough education as achild and teenager to allow him to ablyexpress himself in both writing andspeaking – as we shall see later. He wasalso an avid reader. As a young man, hethrived on the writings of authors suchas Alexander Comrie, William a Brakel,and John Calvin – and this at a timewhen these names were virtually un-known in the Dutch state church.

Dirk Hoksbergen married MatjeBroekhuis in his hometown of Olde-broek in the province of Gelderland onFebruary 21, 1823. Matje passed awayin 1847 and Dirk was remarried thatsame year to Aaltje Netjes. From thesetwo marriages, 17 children were born,but of these, only 10 survived intoadulthood.

Hoksbergen and the SecessionHoksbergen first appears in the his-

tory of the Secession when he writes anintense letter to Rev. de Cock concern-ing the corrupted state of the churchand the schools. The letter was origi-nally sent in 1833, and de Cock pub-lished it in 1835.2 A quote will give youthe feel for the passion of Hoksbergenconcerning the deformation of theDutch state church:

“Our fathers had a saying: ‘Whenyou want to see the Pope, you haveto be in Rome.’ We don’t have togo there anymore, for we can findhim in our own backyard. Who arethese perjurers!? Instead of Chris-tians, they are Antichrists, adver-saries; they oppose those who re-main faithful to the precepts andstatutes of the Lord.”

In 1835, de Cock visited Hoksbergen athis farm and together they organized ameeting for people concerned about thestate of the church. Shortly thereafter, theSecession church of Wilsum wasformed. However, for some unknownreason, Hoksbergen did not become amember of this congregation. On June4, 1835, he and de Cock instituted a Se-cession church in Kampen – and it wasthis church for which Hoksbergen waschosen for the office of elder.

Hoksbergen, however, was not justan ordinary elder as we understand theoffice today. He had been appointed as a“teaching elder.” When he first took upthis office, he was reading the sermons ofministers, but soon the time came whenhe began making and delivering his veryown sermons.3 Apparently, these ser-

mons from this relatively uneducatedfarmer were very edifying for his con-gregation and they consequently lovedhim dearly. He devoted much of his timeto the work of the church, something hewas able to do since he seems to havebeen quite successful in the farmingbusiness. He would have hired-help dur-ing his absences for home-visits andsynods – not something every farmercould afford to do at that time.

At the First Synod of the SecessionChurches

In 1836, Hoksbergen appeared at thefirst synod of the Secession Churches inAmsterdam. He had been delegated onbehalf of the churches in the province ofOverijssel. Since the King had forbiddenthe Seceders to meet, that first synodmet in secret in an upstairs room at thehome of the mother-in-law of Rev.Scholte. They met for ten days and had todeal with many difficult matters. One ofthese was the case of Rev. J. VanRhee, aminister who had apparently sinnedagainst the seventh commandment.Along with Scholte and VanVelzen, DirkHoksbergen was appointed to a com-mittee to deal with this matter. Theyunanimously recommended that Van-Rhee should be deposed.4 Another com-mittee, consisting of the same men, wasappointed to come with a manual forthe education of young children. It isquite noteworthy that Hoksbergen,above all his other peers in the office ofelder, was chosen for this task. He quiteevidently had abilities which made himdesirable for this work.

Perhaps the most interesting deci-sion of this synod as it pertains to DirkHoksbergen is the one concerning the“teaching elders” or “exhorters.” To-gether with Rev. de Cock and elderSmedes from Assen, Hoksbergenformed a committee to study this issue.Appealing to the decisions of the con-vent of Wezel, Synod Middelburg 1581,the Hague 1586, Dort 1578 and Dort1618-19, the brothers made their case

Dirk Hoksbergen: A Lesser-Known Figure of the 1834 Secession1

By Wes Bredenhof


for the legitimacy of teaching elders inthe Secession congregations. If one hasthe gift of exhortation, says their report,he “shall deem himself guilty when hedoes not use this gift to the edification ofthe congregation.”5 Thus Hoksbergencould also feel justified for what hewas doing in Kampen.

When the work of the synod wascompleted and the acts were written,Hoksbergen was also on the committeewhich examined and approved the actsfor publication. From all this it is quiteevident that Hoksbergen was not asmall figure at this first synod. Thefarmer from Kampen was a mover andshaker, so to speak.

At the Second Synod in UtrechtDue to tensions in the churches,

particularly between de Cock andScholte, there was another synod thefollowing year (1837) in Utrecht. Hoks-bergen was once again the delegatefrom Overijssel. The previous synodhad adopted the old Church Order ofDort, but now Rev. Scholte and someothers were arguing that the old ChurchOrder was useless and obsolete. Thismade Hoksbergen very irritated.Scholte had problems especially withthe amount of influence that the oldChurch Order gave to the governmentin church matters. He was uncomfort-able with a Church Order which leftthe final decision in many things up tothe civil government instead of thechurch. Hoksbergen was aggravatedthat someone would dare to questionthe wisdom of Dort. Hoksbergen es-teemed very highly the wisdom of thosewho have gone before him. He says inone place that he has a desire “to crawlbehind them from a long distance.”6

There was much tension at thissynod because of this issue. This tensionwas complicated by the fact that, be-cause of the government oppression,all the delegates had to stay together inthe same building for 14 days and 14nights. The government had forbiddenmeetings of more than 20 people – butthere were 24 delegates to this synod.An armed guard enforced the law atthe front entrance of the building wherethe synod was to be held. The extra 4members had to sneak inside the build-ing and once inside the whole groupdid not leave until the synod was over.At one point, Hoksbergen went into alonely room to find Rev. de Cock weep-ing because of the intense conflictamong the brothers. It was truly a sadaffair – who can blame de Cock for histears? In the end, the tears and weepingwere for nought. The new Church Or-

der won the day and Dort was set aside.De Cock and Hoksbergen were at theforefront of the struggle to prevent thisfrom happening – and then it is no won-der that Hoksbergen was not appointedto any committees at this synod. Thissynod ended up splitting the Secessionchurches.

Hoksbergen maintained his positionagainst the new Church Order, but deCock was persuaded otherwise. Rev.A.C. VanRaalte had visited Mrs. de Cockand discussed the matter with her, con-vincing her that the new Church Orderof Scholte was not that bad. With all ofthis pressure, de Cock became con-vinced. This, as one might imagine, cre-ated irreconcilable strife between deCock and Hoksbergen. Hoksbergenwould later write about this event,“Then he laid his head in Delilah’s lap.”7

Attempted reconciliationAnother meeting was held in 1837

in Nieuwleusen to attempt a reconcili-ation with those who wanted to holdon to the Church Order of Dort, but itwas to no avail. Hoksbergen was stub-bornly attached to the fathers of Dortand he would not turn aside to the leftor to the right. The meeting was a fail-ure. But the defenders of the adoptedChurch Order were not to be stopped.They went to Kampen – behind Hoks-bergen’s back – and tried to convincehis congregation that he was wrong.When Hoksbergen found out about this,he became even more stubborn in hisposition. The end result was that therewere no longer any ministers whowould preach or administer the sacra-ments in Kampen.

What was to be done about this situ-ation? Hoksbergen knew that the DortChurch Order did not provide for a situ-ation like this. This was an emergencysituation. One Sunday in 1838, Hoks-bergen suggested to the congregationthat they ought to select a man to baptizethe children and administer the Lord’sSupper. There were four children whoneeded to be baptized and they couldnot remain unbaptized. “The man neednot have the gift of preaching,” saidHoksbergen. “I will continue preaching,but if you want to choose a differentman to administer the sacraments, thatis fine.” There was some resistance to thisproposal, but the majority agreed, andin the end (not surprisingly) Hoksbergenwas chosen to administer the sacra-ments. Thus, Hoksbergen essentially be-came the minister of the Church in Kam-pen. He would never actually be called“Reverend,” although later in life hewould sometimes wear the clothing as-

sociated with the office at that time. Thepopular press referred to him as the“Klompendominee” (Wooden-shoe min-ister) because he would wear his every-day farm clothes and wooden-shoeswhile in Kampen for catechism classesand homevisits.

When de Cock heard what had hap-pened in Kampen, he fired off a letterrebuking Hoksbergen for his high-hand-edness and presumption. Hoksbergenquickly prepared a response in whichhe demonstrated that it was not he thatwas presumptuous, but rather thosewho had rejected the Church Order ofDort for the Church Order of Scholteadopted at Utrecht. Appealing to deCock’s opposition to man-made hymns,he pointed out that just as Dort waswise in rejecting man-made hymns, soit also would still be wise to reject allother innovations in the church – in-cluding a new church order. He con-cluded his letter in this way:

I still have the desire with you, inall simplicity of heart, to look intothese matters by the light of God’sWord. I will still receive you as abrother, you still have a place withme, even though it is between youand me as with David and Uriah. Inthe meantime, I wish with all myheart that the old relationship wouldbe like in days past; which I desireback, but only after the counsel ofSolomon (Prov. 22:28): “Removenot the ancient landmark, whichyour fathers have set.”8

Also this letter did not have its desiredeffect. The rift between Hoksbergen andde Cock only grew wider and wider.

Suspension and DepositionOn June 18, 1838 there was yet an-

other meeting at Nieuwleusen to tryand convince the opponents of theUtrecht Church Order. There was nosuccess. If they could not be convincedthey would be convicted. Accusationswere brought forward. Hoksbergen was

CHURCH NEWS

DECLINED the call to Smithville, ON

Rev. R. Aasmanof Edmonton (Providence), AB


accused of rejecting order in the church,seducing faithful teachers and unlaw-fully exercising the office of Minister.There was a vote and the majorityagreed that Hoksbergen and the otherswere guilty as charged. At this point,elder Schouwenburg from Zwolle reada document which stated that they wereleaving the Secession Churches. Alongwith Hoksbergen and the church atKampen, also the churches of Zalk,Deventer, Mastenbroek and Rouveenexpressed their agreement and left themeeting. After they had left, the re-maining delegates first suspended andthen finally deposed the “schismatics.”Those who had left would after this timebe known as the “Dort Reformed.”

There were further attempts at rec-onciliation on the part of VanRaalte in1838 and DeCock in 1840, but thesedid not get anywhere. The “Dort Re-formed” demanded that those who heldon to the Utrecht Church Order bringforward a confession of guilt and askfor forgiveness. Only then could therebe any reconciliation. As far as thatwent, it was hopeless.

The situation among the churcheswhich had left was also becomingtense. There was no agreement aboutwhether or not a “teaching elder” couldadminister the sacraments. Certainchurches wanted to appoint five minis-ters who would serve the churches ingeneral – something with which Hoks-bergen could absolutely not agree. Min-isters should be called by a certain con-gregation. But the churches went aheaddespite the protests of Hoksbergen. Af-ter this point, Hoksbergen isolated him-self and the church in Kampen. He hadgrown tired of fighting, tired of ecclesi-astical assemblies. Hoksbergen wouldhenceforth remain on his Kampen is-land – despite efforts later in 1851 totry and bring him and his flock back.

In 1869, most of the churches whichhad left the Secession churches reunited.The Utrecht Church Order had finallybeen rejected. Another road block hadalmost been removed, namely the re-quest for government authorizationwhich the Secession churches hadmade. At the beginning, the Secessionchurches had insisted that they were thetrue continuation of the Netherlands Re-formed Church and insisted that thegovernment recognize them as such.This led to their persecution and eventu-ally brought most of the Secessionchurches to request recognition and au-thorization as a separate entity with a dif-ferent name. However, this request waseventually repudiated. Reunion could

take place. But Hoksbergen would haveno part in it. We do not know what hisreasons were, but Hoksbergen continuedto isolate himself.

Problems in KampenHis self-isolation could not prevent

other problems from arising. Around1850, the Kampen congregation9 pur-chased a brewery building which wasrenovated into a church building. Mem-bers of the congregation had put for-ward most of the money from their ownpockets for the purchase. By 1870 thesecongregation members still had not re-ceived their money back and they werefurious. Hoksbergen told them repeat-edly that there was no money. But theypersisted. Things came to a head onFebruary 6, 1870 when the churchbuilding was locked up with chainsand a police guard placed in front. Thecongregation members demanded theirmoney and they demanded a new min-ister. The money was nowhere to beseen and the “minister” – well, he wasalready gone. Yes, Dirk Hoksbergenhad resigned from his office on January16, 1870. Two weeks later he preacheda farewell sermon on Acts 20:28-32.And then, on February 19, 1870, at theage of 69 years, Dirk Hoksbergenpassed away into glory.

An exciting life, but also very tu-multuous. Conflict followed Hoksber-gen wherever he went. His ecclesiasti-cal life was one problem after another.He was a stubborn man, there can belittle question about it. But was he stub-born about the right things? Often hewas, for instance in his insistence onthe Church Order of Dort. Even whenthe whole Church was against him andfriends had betrayed him, he main-tained that the Dort Church Order isthe most biblical form of church gov-ernment. We can admire him for histenacity in holding to that belief. We dohave to put question marks besidesome of his reasoning. He did not al-ways interpret Scripture properly.When this was pointed out, he had atendency to retreat into arguments suchas: “This is what I think, and I have theHoly Spirit, so I must be right.” In mod-ern terms, he often appears to havebeen hungry for power in the Church.We wonder at how an non-ordainedand relatively uneducated personcould basically appoint himself to theministry with the approval of his con-gregation. Dirk Hoksbergen was a manwith many faults and we should notglaze over them.

At the same time, we should recog-nize that the Lord used also this farmerfor the preservation and continuance ofHis Church. The voice of Hoksbergenconcerning the Dort Church Order ulti-mately did not go unheeded – it is basi-cally our Church Order today. Thepreaching of Hoksbergen was edifyingfor his congregation and we have noidea how many sick and dying passedinto the arms of the Lord under hiswatchful care. Furthermore, we mustnot forget that Dirk Hoksbergen wasalso a family man. He raised his chil-dren in the fear and admonition of theLord. His children did the same and sotoday many of Dirk Hoksbergen’s de-scendants are believers, also in theCanadian Reformed churches. TheLORD God used a weak and sinful mansuch as Dirk Hoksbergen for His pur-poses in the history of the Church andwe may look back on that with thank-fulness and praise to God.

Mr. Wes Bredenhof has completed histhird year at the Theological College.

1Most of the information in this article wasgleaned from two pamphlets (publication in-formation unknown) given to me by mygrandfather: Iets over het geslacht Hoksber-gen, G.Ph. Scheltens and Dirk Hoksbergen(1800-1870): “Lerend ouderling” te Kam-pen, Joh. Lagendijk. I am indebted to Mr. G.Zekveld of Ebenezer Villa in Hamilton forhis translation of the pamphlet of Lagendijk. 2”Brief van D. Hoksbergen over den tegen-woordigen verdorvenen Kerkstaat en deverbastering van het Schoolwezen . . .”,Veendam: T.E. Mulder, 1835. This letter isrepublished in Hendrik de Cock: Verza-melde Geschriften (Vol. 2), D. Deddens, W.Van’t Spijker, et al. eds., Houten: Den Har-tog B.V., 1986, pp.317-349.3For more information on this office of“teaching elder” (lerend ouderling) or “ex-horter” (oefenaar), cf. “De oefenaar in dekerken van de Afscheiding in de eerste jarenna 1834,” by J. Wesseling in Afscheiding-Wederkeer: Opstellen over de Afscheidingvan 1834, D. Deddens and J. Kamphuis eds.,Haarlem: Vijlbrief, 1984.4Cf. Handelingen en Verslagen van deAlgemene Synoden van de ChristelijkAfgescheidene Gereformeerde Kerk (1836-1869), Houten/Utrecht: Den Hertog B.V.,1984, pp.36-41.5Ibid., p.48.6Dirk Hoksbergen (1800-1870): “Lerendouderling” te Kampen, Joh. Lagendijk, p.13.7Eene Afgeperste Verklaring, 1861, p.6,quoted in Lagendijk, p.18.8Quoted in Lagendijk, p.24.9This congregation was known as the Dordt-Gereformeerde Gemeente (Dordt ReformedCongregation) until 1913. After that time itwas just known as the GereformeerdeGemeente.


FROM THE MAILBOXThank you, Rosalynn Vanandel for your

letter and puzzle. That was very mean ofthe neighbour’s dog to eat your pregnantrabbit. Has your other rabbit had its litteryet? Do you enjoy babysitting, both for yourparents as well as for others? Bye for now,Rosalynn.

Thank you also to Chantelle Tuininga, for your letter.I’m very sorry that you haven’t got a pen pal yet. I’ll put an-other little notice in this Little Magazine, and see if you getany replies this time. Are you allowed to play with your sis-ter’s cats? Tell me if someone becomes your penpal, won’tyou, Chantelle.

Hi to Nadine Barendregt. I’m really happy that you nowhave a pen pal. It’s great that she doesn’t live too close, ei-ther. That makes it more fun, don’t you think. Write again,Nadine.

Thank you to the Trio Club for your letter. The Trio Clubis a club which was made up of three girls, but afterwards an-other member joined. Are you going to call yourselves theQuattro Club now? Vanessa, Cassandra and Brittany arealso looking for pen pals. Is anyone interested in writing tothem? Write again, won’t you, girls.

What is the Bible verse?By Busy Beaver Suzanne DeHaas

OUR LITTLE MAGAZINE

By Aunt Betty

Dear Busy BeaversWe have been very fortunate that the Lord has chosen

us to be his children. We are able to thank Him for hisblessing and the love with which He surrounds us. Weshould always remember that – and then thank Him for hiscare. We can’t even imagine how much we would be miss-ing if we didn’t have the Lord to look after us.

Lots of love, Aunt Betty

JULY BIRTHDAYS:

1 Deborah Van Beek9 Shaun Smeding11 Andrea Meliefste13 Lorelle Barendregt13 Rebekah Barendregt18 Jared Helder24 Kimberly VanderVelde

24 Jacquie Selles25 Crystal Slaa27 Luanne Feenstra29 Melville Buist30 Becca Brasz31 Jacqueline Jager

Five pen pals are wanted:

NEW SEARCH FOR OLD TESTAMENT BOOKSBy Busy Beaver Rosalynn Vanandel

Z L E I N A D I H C A L A MY E J H A I N A H P E Z H SM I U O E P G S H I A S A HO K D S E C E N A H U M N JN E G E S L N O H C U R O IO Z E A T O E I I E N B S SR E S I H C S T L H O S L AE C C L E S I A S T E S E IT H P S R U S T J O S H U AU A R Z E O J N I A G G A HE R O L N E H E M I A H F AD I V B H A I M E R E J O CM A E I H A B A K K U K G IC H R O N I C L E S L N R MH O B A D I A H E X O D U SA N S R E B M U N S O M T OP S A L M S G N I K R U H T

Which Book is Missing?

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Rosalynn Vanandel4557 16 Road St AnnsSmithville, ONL0R 1Y0Age: 13

Chantelle TuiningaBox 59Neerlandia, ABT0G 1R0Age: 8

Brittany Van Andel838 Lower Lions Club RoadRR#3Dundas, ON L9H 5E3Age: 10

Vanessa Ostermeier2372 Binbrook Road EastBinbrook, ONL0R 1C0Age: 10

Cassandra Vandenbos4148 Guyatt Road WestBinbrook, ONL0R 1C0Age: 10


With thankfulness to our heavenly Father who has made all thingswell, we announce the birth ofWILHELMINA SUSAN Born April 29, 1999 David and Susan ten HaafProud sisters: Erica, Danielle, Kendra, Francesca, Samantha,

and Martha

“the Lord loves the gates of Zion more than all the dwelling places ofJacob.” Psalm 87:2The Lord has again richly blessed our marriage! With thankfulness toour heavenly Father for His precious gift of life, we joyfully announcethe birth, adoption, and baptism of our sonDUANE TYLER JAYSSON Born on August 21, 1998 and through God’s guiding hand, Tyler en-tered our lives August 28, 1998. He received the sign and seal of Hiscovenant on June 13, 1999.He is joyfully welcomed by sister Riannaand his grateful parents, Jay and Meta Koster, 28th grandchild for E. John and Alie Bosscher38th grandchild for John and Dirkje Koster35 Jacqueline Street, London, ON N5Z 3P6

With thanks and praise to God for His precious gift, we are happy toannounce the birth of our sonDARIAN ADRIAN KEITHBorn March 4, 1999A brother for Robyn, Bryton and SethDarian is named after his grandfather Adrian L. Hamoen.Thankful parents:Ron and Evelyn Rook (nee Hamoen)7716-180 Street, Edmonton, AB T5T 2L1

Let the little children come to me, and do not hinder them, for the king-dom of heaven belongs to such as these. Matthew 19:14All praise, honour and glory to God who has entrusted to us acovenant childSHANNON ELIZABETHBorn April 26, 1999Jeff and Cathy Scheper (nee Sipkema)First grandchild for Louis and Nancy SipkemaThird grandchild for Ricki Scheper5 Cook Street, Meaford, ON N4L 1V3

As you do not know the path of the wind, or how the body is formed in amother’s womb, so you cannot understand the work of God, the Makerof all things. Ecclesiastes 11:5With much thankfulness to our Father in Heaven who has blessed uswith another one of His covenant children, we wish to announce thebirth of our daughter and sister NATALIE LORRAINE Born May 6, 1999 Jeff and Eileen Breukelman Gregory, Emily, Heidi, Hilary RR 2, Waterdown, ON L0R 2H2

With gratitude to our heavenly Father we announce the birth of ourson and brotherEDWARD HENRIBorn June 9, 1999Henri and Patricia Gelms (nee Berends)Sheldon

With thankfulness to our heavenly Father for his precious gift, we an-nounce the birth of our third child, a daughterJAYMIE HELENABorn April 5, 1999A little sister for Jason and AaronCason and Helena Van Driel (nee Blokhuis)8546 Lynnwood Drive, Lynden, WA [email protected]

With joy and thankfulness to our Lord we announce the birth of ourdaughterELISSA DANIELLEBorn April 28, 1999Marvin and Bernice Vreugdenhil (nee Berends)Trina, Adrian, John, Russell4938 Hillview Road, Sumas, WA 98295

We thank our heavenly Father who has blessed us with the birth of ourdaughterAMY LORRAINEBorn June 8, 1999Rob and Teresa Driegen (nee Biesbroek)A sister for Trevor72 Ross Road, Abbotsford, BC V4X 2M5

With thankfulness to our Father in Heaven, who made all thingspossible and well, we were blessed with our fourth child a daughterKIANA NATASHAJune 9th, 1999A baby sister for Victoria, Desiree and JohnathanKen and Ginny Hulleman (nee Marchese)1063 4th conc. W., Waterdown, ON L0R 2H2

With thankfulness to the Lord, we joyfully announce the safe arrivalof our third daughterMERCEDES BROOKLYNBorn on March 12, 1999Proud parents: Jason and Alanna Werkman (nee Tiggelaar)A little sister for Ainsleigh and MackenzieBox 219, Neerlandia, AB T0G 1R0

Sing to the LORD a new song, for He has done marvellous things. Psalm 98:1aWith thanks to our heavenly Father for his guidance and care inbringing us together, weTERESA NOBEL and DAVID GORTEMAKERare happy to announce our engagement.June 19, 1999155 Foch Avenue, Winnipeg, MB R2C 5J1

CLARION ADVERTISEMENTS

Births

Engagements


The Lord has done this, and it is marvelous in our eyes. Psalm 118:23The children of GRACE KNEGT (nee Hart) and the children of GEORGE LODDER are happy to announce the marriage of their parents. Rev. A.J. Pol will be officiating the ceremony to be held, the Lord will-ing, on Saturday, August 14, 1999 at 10:30 a.m. in the First ChristianReformed Church, 287 Water Street, Guelph, ON.Reception following, no gifts please.72 Woodlawn Road, Apt. 303, Guelph, ON N1H 1G7

With thankfulness to our heavenly Father, weCARLA DENISE and RUSSELL DAVIDtogether with our parents, Mr. and Mrs. Gerald and Theresa Veenendaaland Mr. and Mrs. John and Henny Bergsma announce our marriage. Theceremony will take place, the Lord willing, on July 10, 1999 at 11:00 a.m.in the Canadian Reformed Church of Carman.Rev. J. Moesker officiating.Correspondence: 13 David Street, Kelmscott, WA 6111 Australia

A man’s mind plans his ways, but the LORD directs his steps. Proverbs 16:9Giving thanks to our heavenly Father Who brought them together,Albert and Sonja Vanleeuwen and John and Alice Kippers are pleasedto announce the marriage of their children CHRISTINA JOANNE and KONROY JAMESThe ceremony will take place, the Lord willing, on Friday, July 16, 1999at 1:00 p.m. at the home of the bride. Rev. W.B. Slomp officiating. Future address: Box 97, Vega, AB T0G 2H0

1954 – June 11 – 1999Therefore everyone who hears these words of mine and puts them intopractice is like a wise man who built his house on the rock. Matthew 7:24With thankfulness to the Lord, we joyfully announce the 45th WeddingAnniversary of our parents and grandparentsGERRIT and GERRY KOERSELMAN (nee Van Dijk)Coaldale, AB: Trudy and Alex Hann

Heidi, Karen, LieselJoan Koerselman

Lethbridge, AB: Bert and Pauline KoerselmanBill, Alicia

Coaldale, AB: Betty and John DalhuisenBrenda, Laura, Kenny, Audrey

Sharon VeldkampAlison, Geri, Richard, Kim

Laura and Bill HofsinkCameron, Colin, Jenay, Shane, Ian

Yolanda and Paul VeurinkShannon, Keshia, Kyle, Amber

Box 1569, Coaldale, AB T1M 1N3

Marum, Groningen Edmonton, Alberta1939 July 27 1999

Be joyful in hope, patient in affliction, faithful in prayer. Romans 12:12We are pleased and grateful to announce the 60th Wedding Anniver-sary of our dear parents, grandparents and great-grandparentsJAN and IEMKJE KLAVER (nee Boonstra)We are thankful to God that He has blessed them over the years andpray that He may continue to be with them in the years to come.Edmonton, AB: Allan and Janice KlaverBarrhead, AB: Peter and Baucina SellesCarman, MB: Ralph and Grietje van AssenStony Plain, AB: John and Wendy KlaverEdmonton, AB: Dirk and Margaret Klaver

Hans and Karen KlaverSt. Albert, AB: Fred and Jenette Klaverplus 23 grandchildren and 29 great-grandchildren.You are invited to join us Saturday, July 24th 1 - 3 p.m., D.V., for anOpen House at Parkland Immanuel Christian School, Edmonton, AB.Tower A, Apt. 507, 15503 - 87 Avenue, Edmonton, AB T5R 4K4

1969 – July 10 – 1999The one who calls you is faithful and he will do it. 1 Thessalonians 5:24With joy and thankfulness to the Lord, we are happy to announce the30th Wedding Anniversary of our parents and grandparents FRED and CELIA DEWIT (Veenendaal)Winnipeg, MB: Harold and Valerie Slaa

Dylan, GrantRyan and Maureen Veldman

Caitlyn, JessicaMariapolis, MB: David and Marjorie VanDeVelde

Rocky, BrandiCalgary, AB: Vern and Hanneke DeWitCarman, MB: Janice DeWit

Sandra Dewit and Jeremy VandenbosRodney DeWitDale DeWit

Box 27, Carman, MB R0G 0J0

1969 – July 25 – 1999Blessed is everyone who fears the LORD, who walks in his ways! You shallbe happy, and it shall be well with you. Psalm 128: 1,2With great joy and thankfulness to our heavenly Father, we are pleasedto announce the 30th anniversary of our dear parents and grandparentsGARY and THERESA VIS (nee Vanleeuwen)We are thankful that the Lord has continued to guide and care for themthrough these years and we wish them God’s Blessing for the future.Guelph, ON: Gary and Emma Kroezen

Chantal, Craig, DarylBelwood, ON: Richard VisHamilton, ON: Ed and Henrietta VanderLaan

Robert, Tyler, BradleyGuelph, ON: Dan Vis and Angela HullemanBelwood, ON: Gary Vis and Joni Buikema

Terrance Vis and Charmaine SwavingTracey, Carolyn, Corinne, Joanna and Benjamin

RR 2, Belwood, ON N0B 1J0

Anniversaries

Weddings


F.C. WoodWorks Inc. an expanding millwork and cabinet shop in Winnipeg has openings for

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Canadian Reformed School SocietyVernon, BC, CanadaInvites applications for the position of TEACHERTeaching multiple gradesCommencing September 1999Vernon, B.C. is an attractive city located in the beautiful OkanaganValley and home of Okanagan University College. Our schoolpresently has 26 students with 2 teachers.Applicants must be certifiable by the Independent Schools Branch ofthe Ministry of Education in British Columbia.For more information contact: Henry van der Molen – Principal5151 Alain Road, Box 20043, Vernon, BC Canada V1T 9L4Tel: (250) 549-3789, e-mail: [email protected] send applications to the Secretary of the school board:Nancy van Delft, 5720 Heritage Drive, Vernon, BC Canada V1H 1A5Tel: (250) 545-9270 Fax: (250) 542-4746

The Board of the Canadian Reformed School Society of Chathamand District, operatingEBENEZER CHRISTIAN SCHOOLinvites applications for the position of:TEACHER(Full-time, multiple grade, elementary level).In addition, those applicants who feel they are also capable of assuming PRINCIPAL’S duties should indicate so on their application.Abilities in French and Music would be a definite asset.The school has a current enrollment of approximately 75 studentsfrom kindergarten to grade 8. At present, our staff consists of 4 full-time and 2 part-time teachers.For more information, contact the principal: Mrs. W. Smid70 Main Street East, Ridgetown, ON N0P 2C0 (519) 354-1142Send applications to: Education CommitteeEbenezer Christian School, 485 McNaughton Avenue East, Chatham, ON N7L 2H2

Providence Reformed Collegiate invites applications forTEACHERS in the areas of Math, Science, English and French for the 1999/2000school year. PRC is a small, growing high school in its second year ofoperation. Please submit a resume with a statement of faith, philosophy ofeducation, and a letter of reference from your church consistory.Providence Reformed CollegiateAttn. Education Committee, PO Box 114, Komoka, ON N0L 1R0

Canadian Reformed School Society, Brampton – Toronto, Ontariooperating Credo Christian Schoolinvites applications for aPART TIME ELEMENTARY TEACHERDuties to commence September, 1999For more information, contact the principal: Miss L. Maat at(905) 453-7480 (home); (905) 851-1620 (school); [email protected] (email)Please send applications to the Secretary of the Education Committee,Mrs. J. Van Halteren, 122 Coon’s Rd, Richmond Hill, Ontario L4E 2M8or email to the attention of Mrs. J. Van Halteren [email protected] Positions

1974 – August 16 – 1999So teach us to number our days that we may get a heart of wisdom.Psalm 90:12With joy and thankfulness to the Lord for keeping them in His care,we hope to celebrate, the Lord willing, the 25th Wedding Anniversaryof our parents and grandparentsHENRY and ANNE SCHOUTEN (nee Beukema)Greendale, BC: Michael and Jennifer Schouten

Kaitlyn, SaraCalgary, AB: Jonathan and Karin Schouten

JaymieYarrow, BC: Alisa Schouten and Gord Gelderman

Stephen, Suzanne, Timothy, Thomas, KarenPlease join us for an Open House on Monday, August 16, 7-10 p.m.at our home. 42409 Yarrow Central Road, Yarrow, BC V2R 5C8

Obituaries

Psalm 91:1 and 2On June 26, 1999, the Lord took unto Himself our beloved hus-band, father, stepfather, grandfather and great-grandfatherANNE ANTOON JOHANNES (Andy) VAN DOODEWAARDat the age of 82 years.Elizabeth Van Doodewaard (Roelofsen)Ina and Kees Den Hartog, the NetherlandsChris and Mary Van Doodewaard, St. ThomasRia Van Doodewaard-Boogaard, the NetherlandsLeni and Hans Engelfriet, the NetherlandsAndrew and Ellen Van Doodewaard, MississaugaJohn and Theresa Van Doodewaard, SmithvilleDorothy and Andy Veenstra, SherkstonRay and Willy Roelofsen, St. CatharinesJoan and Klaas Meeboer, FenwickBetty and David Nelson, St. CatharinesHelena and Bert Vermeulen, LondonGrandchildren and great-grandchildren.The funeral service was held in the Vineland Free Reformed Churchon June 29, 1999, with Rev. C. Schouls officiating. The body was laidto rest in the Elmdale Memorial Park Cemetery in St. Thomas, ON.3962 23rd Street, PO Box 713, Vineland, ON L0R 2C0

EMPLOYMENT OPPORTUNITIES


EMPLOYMENT OPPORTUNITIES

– Automotive Technician– Journeyman fully licensed– Excellent wages– Excellent benefits– Located in beautiful Northwest British Columbia– G.M. experience an asset

Contact Gary Hay or Juhn Sullivan for more informationPhone: 250-845-2244Fax: 250-845-2524

Send resume to Sullivan Pontiac BuickBox 478Houston, BC V0J 1Z0

187 Hughson Street South, Hamilton, ON L8N 2B6333 Plains Rd. West, Burlington ON L7T 1G1

E-mail: [email protected]

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THE MUSIC GROUP OFFERS FOR CLEARANCE PRICE SALE THE FOLLOWING

PRE-OWNED ORGANS:

1) Domus/Baldwin 4 manual 75 stop digital drawknob with custom to design speaker system for church, right now in home $49,995.00

2) Rodgers 2 manual 40 stop console organ with very large speaker system for church $11,995.00

3) Baldwin 2 manual console organ with small speaker system for house or chapel $7.995.00

4) Galanti 2 manual 25 stop digital console organ with toe studs and gen. crescendo $9.995.00

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PLEASE CONTACT US AT 1-800-376-7199 for more information

LIVE-IN NANNY

Young, energetic American Reformed girl, looking for ajob as a live-in nanny. I am 22 years old, and have beena nanny for 2 1/2 years. I would like to work for some-one in the area between Hamilton and Grand Valley, On-tario. For more information please call 616-455-8803.

On July 4, 1999, a new Canadian Reformed Church

will DV be instituted in Carman, Manitoba. For the present time, both congregations will be using

the same church building for worship.

Carman East (the original Carman congregation) will worship at 9:00 a.m. and 1:00 p.m.

Carman West (the new congregation) will worship at 11:00 a.m. and 3:00 p.m.

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Book of Praise

This new, slightly revised editioncomes in HARD COVER binding.

The complete Book of Praise Anglo-Genevan Psalter(Revised Edition) of the Canadian and AmericanReformed Churches.• Complete English-language version of the Sixteenth

Century Genevan Psalter, longtreasured for the strength and beautyof its melodies

• A collection of 65 Hymns• The Three Forms of Unity

(The Belgic Confession, The Heidelberg Catechism, and the Canons of Dort)

• Liturgical Forms• Church Order, etc.

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This book explains the Reformed doctrines which are often referred to bythe acronym TULIP:

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Perseverance of the SaintsThese doctrines were defended by the Synod of Dort in 1618-19. Since theirbasis is in Holy Scripture the importance of these teachings is timeless.

Soft cover, 210 pages …………………………………$11.00ISBN 0-88756-067-9

Place your order with your local bookstore or distributor, or order directly from


UNSPEAKABLECOMFORTA Commentary on The Canons of Dort

by Peter G. Feenstra

“What do you believe about God? About salvation andredemption? About the ten commandments?” These are the kindsof questions young people are confronted with in today’s climateof religious pluralism. This book – originally designed as acourse for confession of faith – has been structured to help youngpeople answer these questions and to confirm them in their ownfaith. It presents an overview of the continental Reformedconfessions known as the Three Forms of Unity: the HeidelbergCatechism, the Belgic Confession and the Canons of Dort.

The text has been supplemented with a large number ofScripture passages to help students realize that these confessionsare based on Scripture and that they cannot be understood apartfrom living interaction with the Word of God. Indeed, if theexercises lead one back to Scripture, then the purpose of thisbook has been realized!

Soft cover, 182 pages …………………………………$10.00ISBN 0-88756-068-7

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CCRREEDDOOAN OVERVIEW OF THE CHURCH’S CONFESSION AS

SUMMARIZED IN THE THREE FORMS OF UNITY

by Dr. J. De Jong

Marriage & the Familyedited by Rev. J. Mulder

Soft cover, 180 pages Can., $9.00 U.S., $6.75ISBN 0-88756-064-2

Among the flood of books on these topics there is verylittle written from a Reformed perspective. Thesechapters give direction in accordance with HolyScripture. Thus it wants to promote a return to Biblicalvalues and norms.

Each chapter is followed by many practical questions raised from the floorand the answers given by qualified speakers. The style of the spoken wordhas been retained as much as possible. This enhances the liveliness andreadability of the material.

With CommonConsent

by Rev. W.W.J. VanOene

A practical guide to the use of the Church Order of the Canadian Reformed Churches.

Hard cover, 389 pages ……………………………$22.00U.S.……………………………$16.50

ISBN 0-88756-050-4


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Fred vander VeldeSales Representative

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Maranatha HomesBurlington, Ontario

This award-winning Senior Citizen Home is locatedclose to Ebenezer Canadian Reformed Church. It hasaudio hookup for the church services in every apart-ment and a weekly evening video church service pre-sentation provided for by Ebenezer. Monthly rent isgeared to income. Information from:

Mrs. Rosanne van der Woerd109-3260 New Street, Burlington, ON L7N 3L4

(905-681-0311)or:

Arie J. Hordyk 2212 Headon Road, Burlington, ON L7M 3W7

(905-331-7625)Email: [email protected]

CLARION, JULY 9, 1999

MEET TERENCE BERENDS!

He is Anchor’s newest andyoungest resident. His birthday is August 4th, and he is 22 years old. He has Down’s Syndrome, butthat doesn’t stop him frombeing active, sociable andoutgoing!

Enclosed please find my contribution for 19____Yes! I would like to help Anchor.

Donation:

Name:

Address:

Postal Code

For the past 17 years, The Anchor Association haspromoted the care and well-being of thehandicapped in caring for those with special needs.The home began with two residents and hasexpanded to accommodate seven residents inaddition to a Supervised Independent LivingProgram.This Association is financed by membership fees and general donations.We ask for the continued support of the greater Reformed Community.Donations are tax deductible.

Canadian Reformed Associationfor the Handicapped, Inc.

RR2 361 Thirty Rd. S.Beamsville, ON L0R 1B2

TWO ROOMS FOR RENTin Guelph, Ontario. Excellent location for

University students. Full use of all facilities. $380 per month inclusive each.

Anyone interested please call Will Dallinga at (519) 763-3467

BED & BREAKFAST AT THE SHORES OF LAKE ERIE

While staying at our B&B you can visit the NiagaraPeninsula. For worship there are four Cdn. Ref.Churches in the area. We offer queen with bath, twosingle with bath and a double with bath. Enjoy longwalks on the beach or just relax.

Contact [email protected] or telephone 905-899-0566

107 Griffin St. S.Smithville, ON L0R 2A0

Cell 905-517-1451Res. 905-386-7494Fax 905-957-1204

“Serving the Smithville, Attercliffe and surrounding areas.

Call today for area information”(905) 957-5000

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COUNTRY TOWN REALTY INC.

Mark vander VeldeSales Representative

FOR SALE

ELECTRICAL BUSINESSEst. 1963

Owing to plans of retirement (2-3 years or sooner), thereis available a family operated electrical business in Fer-gus, Ontario. We are seeking to pass the business on to anindividual that will maintain the good reputation wehave established over the last 35 years.

Qualifications of interested licensed party should includededication to the trade, with commitment to a high stan-dard of work. Good communication skills are an asset indealing with the public.

The business is available with, or without the existinghouse, shop and property.

For further information contact:

John D. Gansekoelec/o FERGUS ELECTRIC

R.R. #3Fergus, Ontario

N1M 2W4

PH: (519) 843-3560FAX: (519) 843-1600

Documents

Clarionclarionmagazine.ca/archives/1999/317-340_v48n14.pdf · 2013-09-24 · forever. The Sovereign LORD will wipe away the tears from all faces; he will remove the disgrace of his