clarionclarionmagazine.ca/archives/1999/341-364_v48n15.pdf · the previous synod (1997). this means...

ClarionTHE CANADIAN REFORMED MAGAZINE

VOLUME 48, NO. 15 JULY 23, 1999

Synod Dordrecht 1618-1619

On Unity Discussions

For three days in June, Rev W. den Hollander and Iwere privileged to be guests and fraternal observers at thethird synod of the United Reformed Churches of NorthAmerica held in Hudsonville, Michigan. Rev. den Hol-lander will be providing a report of this synod in Clarion.The meeting was marked by a strong sense of unity andresoluteness with regard to the new federation that hasbeen formed.

Ecumenical relationsWith regard to the relations with our churches, the synod

agreed to enter into Corresponding Relations with ourchurches, according to the guidelines that were adopted atthe previous synod (1997). This means that from the side ofthe URCNA the discussions between the two federationsare currently in the exploratory stage. However,the report of the Ecumenical Relations Com-mittee has already made clear that thereare no essential doctrinal differencesbetween the two federations. Thework of the Ecumenical Relationscommittee was approved by Synod,and therefore the two section (east)committees will continue to meet ac-cording to the adopted schedule. As aCommittee, we hope to make recom-mendations concerning the progress ofthese talks to our forthcoming synod of 2001 inNeerlandia.

We speak of a small step forward. It is a step forward,since any doctrinal concerns that may have formed an ob-stacle to unity have been clearly and officially moved outof the way. Yet it remains a small step, and we should real-ize that we need to cover quite some ground as yet. We needto be thinking in terms of a merger of two federations, notone federation being annexed by another. That means thateach federation will be bringing in integral elements of itsheritage and tradition, and be willing to subject these to thetest of Scripture and confession. The specific concerns of ourforthcoming meetings will focus on the church order, liturgy,the song book and theological education. If these talks pro-ceed well, our Committee for Ecclesiastical Unity will berecommending to move forward in this relationship.

Local talks We would hope that on the local level, churches that

have been engaged in various discussions will continue tohold meetings through which we can continue to get toknow one another. However, it seems wiser to avoid situa-tions in which some churches who feel they are farther alongin their discussions begin to engage in fraternal activities on

their own, as for example, pulpit exchanges and table fel-lowship. This is a stage in the discussions to which weought to move together, as one united family of churches.

Other churchesAs noted in Rev. den Hollander’s report, we were also

able to spend time with fraternal observers of otherchurches. We met with delegates from the Reformed Pres-byterian Church, the Associate Reformed PresbyterianChurch, the Orthodox Presbyterian Church, and in the con-tinental Reformed family, delegates were present from theFree Reformed Churches, the Protestant Reformed Churchesand the Orthodox Christian Reformed Churches. We werealso able to interact with the delegates from our sister

churches in the Netherlands.Our discussions with these delegates servedto remind us that we have the calling to

reach out to those we meet who want toserve the Lord according to his word.The churches in the tradition of theScottish Reformation have their owndistinct histories, and that may pre-vent us from attaining a full sisterchurch relationship with them. But

that does not mean that forms of recog-nition and support could not be estab-

lished with churches seeking to be faithful toGod’s Word, so that we can open avenues of fur-

ther discussion on matters of mutual concern.

Lines of historyAs an overall personal impression, at the synod I was

struck by the many points of contact with our own history ona new continent. Many of the members of the URCNAwere formerly part of the “De Wolf” churches in the early1950s. This group broke from the mainstream of the Protes-tant Reformed Churches on the issue of the Declaration ofPrinciples, retaining a broader view of the covenant andthe well-meant offer of the gospel. Our contact with thisgroup ended in 1962, after they decided to revert back to theChristian Reformed Church.1 In a sense, what then wasdropped has now been picked up again under new circum-stances. Yet, then too, our delegates were eager to continuethe contact for the sake of the unity of the Church of Christ!2

We can only do our best for lasting unity by continuing towork in the line of previous generations. May the Lord con-tinue to bless our efforts!

1See Acta Generale Synode Hamilton, 1962, Article 29, p. 112See Acta Synode Homewood-Carman, 1958, Article 290, pp. 71-74.

342 CLARION, JULY 23, 1999

EDITORIAL

By J. De Jong

Another Small Step

. . . we have thecalling to reach out

to those we meetwho want to serve

the Lord accordingto his word.

CLARION, JULY 23, 1999 343

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IN THIS ISSUE

Editorial – Another Small Step — J. De Jong ..................342Poem – Morning Hymn – Ambrosian Hymn

— Translated by Edward Caswall ................................343Treasures, New and Old – Death Defying Christianity

— P. Aasman................................................................344Unity Committee Reports – An Abstract of the History

of the United Reformed Churches in North America — R. Stienstra ..............................................................345

Unity Committee Reports – The Canadian ReformedChurches – A Brief History — W. den Hollander ........350

Third Synod of the United Reformed Churches in NorthAmerica – Hudsonville, Michigan: June 15-17, 1999 — J. DeJong and W. den Hollander..............................355

Fraternal Greetings — J. De Jong ....................................357The Hi-Liter — J. de Gelder ............................................358Letters to the Editor ........................................................359Our Little Magazine — Aunt Betty ..................................360

RegularMail

$35.00*$39.00$60.00

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$59.00*$52.00$88.00

What’s inside?For the past while, church unity committees of the

United Reformed Churches in North America (URCNA)and the Canadian Reformed Churches have been meet-ing in Hamilton to discuss what we, as federations ofReformed churches, have in common. The commit-tees prepared papers on history, the doctrine of thechurch, and the doctrine of the covenant to guide theirdiscussions. With profound thankfulness to the Lord,we can observe that the brothers have made somestrong headway and have arrived at points of agree-ment on these three topics. We are very happy to pub-lish the papers that form the background for the dis-cussions and agreement. You will find them in this andthe next issue of Clarion. Today you will find the his-tory. More discussion papers are scheduled for the fu-ture – on church order, theological training, liturgy, etc.We plan to publish these papers as well.

Recently, Dr. J. De Jong and the Rev. W. den Hol-lander visited the third synod of the URCNA. In thesepages you will find a report on the synod and thespeech Dr. De Jong delivered there. He also offers a fewreflections on the synod and our contact with the UR-CNA in the editorial.

Rev. P. Aasman supplies the meditation and Rev. J.DeGelder a Hiliter. With that we wish you happyreading. And have a nice summer!

GvP

Morning HymnThe dawn is sprinkling in the eastIts golden shower, as day flows in;Fast mount the pointed shafts of light, –Farewell to darkness and to sin!

Away, ye midnight phantoms all!Away, despondence and despair!Whatever guilt the night has brought,Now let it vanish into air.

So, Lord, when the last morning breaksWhich shrouds in darkness earth and skies,May it on us, low bending here,Arrayed in joyful light arise!

To God the Father glory be,And to his sole-begotten Son;the same, O holy Ghost! to thee,While everlasting ages run.

Ambrosian Hymn. Translated by Edward Caswall

This man is not enjoying himself.He is sailing through the air and thecanyon floor is rushing toward him.Most people enjoy this part, eventhough it seems so dangerous. But thistime, the bungee cord will not save him.In his eagerness to sail through the airhe forgot to attach the bungee to hisharness. This man is not smart; hejumped too soon. He is not havingmuch fun. Soon he will die, and thatwill be the end.

You might not think that there aremany people in the world who are thatfoolish, but there are. You would thinkthat a mistake like this would call foran inquest to prevent that such a thingshould happen again, but nothingseems to help. Many people are jump-ing without the cord attached. They aredying by the thousands and it oftenseems that nobody is doing anything tostop the carnage. That is to say, thereare many, many Christians who denythe resurrection. One Reformed churchsynod had decided that any of eighteendifferent interpretations of the resurrec-tion could be taught among thechurches. The literal interpretation ofthe resurrection has been lost in a seaof liberalism.

To be a Christian and yet to denythe resurrection is like jumping off abridge over a dry canyon without abungee cord attached to the harness.To become a Christian is a deadlyprospect. Paul once said, “It seems tome that God has put us apostles on dis-play at the end of the procession, likemen condemned to die in the arena.”In another place, Paul says, “I die everyday – I mean that brothers!” The haz-ards into which his Christian professionput him are mind-boggling. In anotherletter he describes some of these or-deals: five times he was stripped andflogged by the Jews (40 lashes less one),three times he was beaten with rods bythe Romans, once he was stoned andleft for dead, three times he was ship-wrecked. His Christian profession

brought Paul into so much danger. Buthe was not alone. The letter to the He-brews describes the danger which be-lievers in all times and all places expe-rience. The author of his letter thenexhorts us all to persevere in the face ofsuch danger. We read there the omi-nous warning, “In your struggle againstsin, you have not yet resisted to thepoint of shedding your blood.”

To be a Christian means to bemarked out for death’s special attention.You will suffer simply because you area Christian. You will struggle against

sin and all its temptations, and if youpersevere, then it is very likely that oneday you will have to choose either todie in Christ or live without Him. Thereare thousands of Christians today whoare being forced to make exactly thatchoice. There is every reason to expectthat same prospect in our democraticcountries over the next generation. Thepower of death will always try to breakour reliance on Jesus Christ.

But what does it matter? Jesus Christhas risen from the dead! And in Christ,all will be made alive, all who have be-lieved in Him. We defy death. We singour triumph over it. To become a Chris-tian is to do something death-defying.It is exhilarating. It is even more excitingto be a Christian than to jump off abridge into a dry canyon with only abungee cord to save you. To be a Chris-tian means that death is so close, but itjust can’t touch you.

Some people have given up this joy– they have given up hope in the resur-rection. People suffering trial oftenprotest against heaven as though therewere no future hope. Many peoplesmell the stench of death’s foul breath,and forget the sweetness of Christ’sgreat victory! And so they give up hopein the resurrection of the body. That’sincredible! How can you be a Christianand not hold fast to the resurrection ofthe body? To be a Christian is to defydeath! To give up the resurrection theway so many Christians are doing to-day is as crazy as jumping off a bridgewithout attaching the bungee cord first.

A Christian is someone who, like abungee-jumper, defies death. The resur-rection will pull us up, just before deathcan claim the victory. This confessionwill protect us when we jump. So holdfast to it! Don’t doubt it in the face oftrouble! That would take all the joy outof being a Christian.

Rev. Paul Aasman is the pastor of theCanadian Reformed Church of GrandValley Ontario.


TREASURES, NEW AND OLDMATTHEW 13:52

By P. Aasman

Death Defying ChristianityI die every day. I mean the brothers! 1 Corinthians 15:31


Synodically appointed committeesfrom the United Reformed Churchesand the Canadian Reformed Churcheshave been quietly meeting, discussingand pursuing fraternal dialogue with aview towards establishing federativeunity. In this and the next two issues ofClarion, some of the fruits of theirlabours are being made available for awider audience. Each topic has two pa-pers coming from the two committees.The first papers are on the history of thechurch. Subsequent issues of Clarionwill feature papers on the doctrine ofthe church, on the covenant, and thechurch order. The series will be con-cluded with a summation of points ofagreement.

We are pleased to be able to makethese papers available and so involvethe members of the churches in theprocess of thinking along with ourdeputies. May the Lord bless this workand may we find each other as churchfederations to the praise of the Head ofthe Church. – Editor

IntroductionThe Church’s one foundation is Jesus

Christ her Lord,She is His new creation by water

and the Word.From heaven He came and sought

her to be His holy Bride,With His own blood He bought her,

and for her life He died.With these moving and descriptivewords Samuel Stone pictured in 1866how “the Son of God out of the wholehuman race, from the beginning of theworld to its end, gathers, defends, andpreserves for Himself by His Spirit andWord in the unity of true faith, a Churchchosen to everlasting life,” LD 21,Answ. 54. At the same time Stone knewthat persecutions and perils would fol-low the Bride of Christ throughout allthe centuries. Thus he taught theChurch also to sing:

Though with a scornful wonder,men see her sore oppressed,

By schisms rent asunder, by heresiesdistressed,

Yet saints their watch are keeping,their cry goes up, “How long?”

And soon the night of weeping shallbe the morn of song.

Origin and roots of the UnitedReformed Churches

Stone’s nineteenth century witnessednot only the defeat of Napoleon, butalso the rise of romanticism leading to ra-tionalism and liberalism. Jean JacquesRousseau is known as the apostle of ro-manticism, while F. Schleiermacherworked out some of romanticism’s im-plications. He reinterpreted the Christ-ian faith by taking his starting point inman’s feelings. The result was that “theantithesis between Christianity as theonly true religion and all others as falsewas wiped out. . . . There was no roomleft for Christ as the only Saviour fromsin,” writes D.H. Kromminga.2

The political and ecclesiasticalchanges in the Netherlands as a result ofthese European developments were notlong in coming. The exiled princeWilliam of Orange returned and wascrowned King William I, constitutionalmonarch of the united Dutch provinces.The experiences of his exile motivatedhim to reorganize the Dutch ReformedChurches, placing them firmly underthe control of the state. P.Y. De Jongsummarizes the events. “All ecclesiasti-cal power was shifted from the congre-gations to a series of boards, at first ap-pointed by the king and thereafterlargely self-perpetuating. Final deci-sions were in the hands of a nationalboard, still called a “synod” which metannually and had the right to imposeits regulations on every pastor, consis-tory, and congregation.”3

These draconian changes in the lifeof the Dutch Reformed Churches wereinitiated in 1816 by means of a lawcalled Het Algemeen Regelement or theGeneral Regulations. A.M. Lindeboom

UNITY COMMITTEE REPORTS

An Abstract of the History of the UnitedReformed Churches in North America1

Rev. Hendrikde Cock


observes that “the Church Order of Dortwas put aside and replaced by a newchurch order. . . . The confession wasdeclared non-operative.”4 The lamen-table deformation was aptly describedby L. Praamsma, “1816 means the re-versal of 1618.”5

We adduce this historical back-ground material in the Netherlands atsome length to highlight its significanceto the United Reformed Churches inNorth America of the last decade of the20th century. Our ecclesiastical originand spiritual roots are traced in God’sgracious providence to the reformationof 1834, when a small struggling con-gregation braved the forces of unbeliefto return to the Word of God and the Re-formed Confessions. The enemy ofChrist’s Bride uses different armament inhis spiritual warfare to destroy theChurch in our century, but the resultantliberalism and secularism will and hasproduced apathy, ignorance, and disre-gard for God’s Word and the confes-sions in several Reformed Churches, in-cluding the Christian Reformed Church,from which the URC seceded. MartinLuther’s words apply to all centuries.

And though this world with devilsfilled should threaten to undo us,

We will not fear, for God has willedHis truth to triumph through us.

The prince of darkness grim, wetremble not for him;

His rage we can endure, for lo hisdoom is sure,

One little Word shall fell him.It was on the evening of October 13,1834 that the consistory of the ReformedChurch of Ulrum in the province ofGroningen, led by their pastor HendrikDe Cock, drafted and signed a statementwhich they entitled an “Act of Seces-sion and Return.” The next evening 130believers, not all members, representingmost of the congregation of 247 soulssigned the document.6 All present heardand read the words, “. . . having for along time taken notice of the corrup-tion in the Netherlands ReformedChurch, both in the mutilation or thedenial of the doctrine of our fathersbased on God’s Word, in the degenera-tion of the holy sacraments . . . and inthe almost complete neglect of ecclesi-astical discipline, all of which accord-ing to our Reformed confession article29 are marks of the true church . . . tak-ing all this together it is now more thanclear that the Netherlands ReformedChurch is not the true but the falsechurch.”7

Henry Beets’ explanation of DeCock’s pathway to the secession soundsfamiliar to many United Reformedchurch members, since almost allsought to bring about change withinthe denomination. “De Cock’s originalpurpose was to re-form the old Churchof his fathers, which he loved heartily,and to restore and maintain her purity ofdoctrine and life. . . . He expressed itmore than once: ‘We have not secededfrom the true Reformed Church, norfrom the true Reformed; we separateonly from the synodical Church until itreturns to the way of the fathers which ithas forsaken, and to the most holy faithwhich it has denied.’”8

The return to the faith and practiceof the fathers clearly appears in the Actof Secession and Return. “. . . testifyingherewith that in all things we bind our-selves to God’s holy Word and our ven-erable forms of unity . . . arrange ourpublic worship according to the reveredecclesiastical liturgy, and with regardto our ecclesiastical ministry and gov-ernment bind ourselves for the presentto the Church Order drawn up by theaforementioned Synod of Dort.”9

The minutes of the Ulrum consistorycontain this simple yet memorablerecord, “Tuesday evening, the 14th ofOctober, after we knelt and in prayerlooked up to the LORD, we have sepa-rated ourselves from the false church,and in the authority of the LORD haveassumed the office of all believers,which He, the LORD Almighty, theEternal and Triune God, will establish.With psalm singing and prayer thesolemn assembly was concluded.”10

The opposition and persecution ofthe government and other churches wasnot long in coming. H. Berkhof, be-longing to the old State Church, laterwrote, “For the courage of faith of DeCock and many of his followers we canonly have respect. And of the liberalself-satisfaction and intolerance of thechurch authorities we can only beashamed, not to speak about the atti-tude of the government.”11

After many difficulties, divisions,and disasters, the growing churches ofthe Secession were finally able to starttheir Theological School in Kampen in1854. But before then, already in 1847,the flow of their ministers and mem-bers to America had begun. It is to thesehardy, enterprising immigrants fromthe seceded churches that the ChristianReformed Church owes its beginningin 1857, when after first affiliating withthe Reformed Church in America, four

Church atUlrum


small churches in the woods of WesternMichigan formed the beginning whatin the leading of the King of the Churchbecame a strong defender of the Re-formed faith.

The Christian Reformed Church inNorth America

“The most significant event in thelife of the Christian Reformed Churchwas its secession from the ReformedProtestant Dutch Church in America[later renamed the Reformed Church inAmerica] in 1857.” With these words H.Zwaanstra begins his doctoral disserta-tion, Reformed Thought and Experiencein a New World. The book’s sub-title is“A Study of the Christian ReformedChurch and its American Environment1890 -1918,” a time period when pro-found events took place in the Nether-lands which had an immense impacton the Christian Reformed Church.

The members of the Secessionchurches who formed the CRC sharedthe pious and stubborn character ofthose who led the 1834 event. A num-ber of them had previously worshippedin conventicles. Many of them read thebooks of “the ancient writers” such asWilhelmus a Brakel whose widelyknown work Redelijke Godsdienst wasbrought to the new land, and who hadalso been influenced by the “Second Re-formation” of the 17th century. In 1989C. Trimp set out to examine preaching inthe Reformed churches, including theimpact of the “Second Reformation”which produced an emphasis on pietyin the sermons often called “experientialpreaching.” Trimp observes that the“Second Reformation” was reacting tosterile preaching, and “. . . was influ-enced by English and Scottish puri-tanism. We should realize that this re-actionary movement was the preferredchoice for the situation of those days.”12

It is fair to say that piety in life char-acterized many early immigrants. J. Kromminga writes of them in this way.

“The people that formed that churchwere humble, but stubborn defenders ofthe Reformed doctrine and polity. Theywere also in varying degrees consciousof a warm personal relation to their Lordand Saviour. It was no race of intellectualgiants which founded the church in thewilderness. The members of the churchwere the common people.”13

With the rapid growth of the smalldenomination after its first quarter of acentury in the new land, educational in-stitutions began, churches were built,and magazines flourished. Clearly theLord was blessing the Christian Re-formed Church. W. Groen wrote in“The Banner” of September 13, 1935,“The golden era of our denominationalhistory was undoubtedly the period be-tween 1900 and 1915.” The authoralso makes an assessment of that era.“There were two definite doctrinal ten-dencies, both of which had been car-ried over from the old country. The onefollowed the traditional views of theSecession Church of the Netherlands,and the other favoured the things cham-pioned by Dr. A. Kuyper in the Nether-lands. The issues were sharply drawnand each tendency expressed itself in amonthly periodical.”14

Kuyper’s views were vigorously de-bated in the CRC. In his detailed studyZwaanstra demonstrates how Kuyper’sdoctrine of the Church in particularcaused great division. F.M. Ten Hoorwas a prominent professor opposingKuyper’s teaching of church as organ-ism and the church as institute. TenHoor maintained that “either the churchas organism was essentially church aswell as the church institute, and the

name ‘Calvinism’ should not be associ-ated with it and its activities; or elsewhat Kuyper called the church as or-ganism was not essentially church, andtherefore the name ‘church’ should notapplied to it.”15 Ten Hoor came to theconclusion that the Secession of 1834and the Doleantie of 1886 proceededfrom fundamentally different concep-tions of the essence of the church.

R.B. Kuiper was a leading figure inthe Christian Reformed Church for a longtime. He attempted to set forth what itwas that constituted the essence of be-ing Reformed. He wrote, “The Calvinistgets both his doctrine of particular graceand his doctrine of the covenant from theWord of God. And, difficult, at somepoints impossible, though he may find itto square the two with each other beforethe bar of human reason, he accepts bothunreservedly for the simple reason thatboth are taught unmistakably in theWord of God”16

The problems in the Union churchesof the Netherlands (GKN) reached ameasure of resolution with the deci-sions made by the Synod of Utrecht in1905. These decisions were taken overby the CRC in 1908 as the “Conclu-sions of Utrecht,” and set aside again in1968. T. Plantinga evaluates the mattersin this way. “The doctrinal controversythat sprang up around Schilder had agood deal to do with these conclusions:what happened was that one elementwithin them was brought to undueprominence, while other elements weredisregarded.”17

Out of the dynamics surroundingthe Conclusions of Utrecht as well as

Pastor’s house in Ulrum

In LINK with you

Check out Clarion’s website at:<premier.mb.ca/clarion.html>Churches Note: We invite you tolink Clarion’s homepage to your

church’s homepage.


Kuyper’s teaching of Gemeene Gratie,or common grace, came the first majorsecession from the Christian ReformedChurch. Kuyper distinguished between“particular” and “common” grace, thelatter being that grace “by which God,maintaining the life of the world, re-laxes the curse which rests upon it, ar-rests its process of corruption, and thusallows the untrammeled developmentof our life in which to glorify Himselfas Creator.”18

The Synod of the CRC in 1924adopted the three points of commongrace, namely that God shows a certainfavour or grace to all His creatures, thatthere is a restraining of sin by God, andthat the unregenerate people are ableto do civic good in God’s sight. Synodalso urged those who held opposingviews to refrain from advocating them.They did not. H. Hoeksema was a keyfigure in this secession that resulted inthe formation of the Protestant ReformedChurches. A decade later Hoeksemaproduced a book itemizing the events of1924. In it he notes that the CRC Synodrecorded about those who were laterdeposed, “They are Reformed in re-spect to the fundamental truths as for-mulated in the confessions.”19

The hierarchical tendencies of theclasses were clearly noticeable in thesehappenings. Classis Grand Rapids Eastdeclared Hoeksema “guilty of insubor-dination to the church authorities and‘by his own action, for the time being,suspended from office.’ His consistorywas declared guilty of the same of-fense and of having broken ecclesiasti-cal relationship with the Christian Re-formed Church.” About a month laterHoeksema was deposed for “open re-bellion against the classis, ignoring Art.31 of the Church Order, and schismaticactions, as named in Art. 80, ChurchOrder.” At about the same time ClassisGrand Rapids West deposed two min-isters, H. Danhof and G. Ophoff andtheir consistories “on the grounds of in-subordination to ecclesiastical author-ity and public schism.”20

During the ensuing decades theCRC continued and deepened the fra-ternal and ecclesiastical relations withthe Reformed Churches of the Nether-lands (GKN). Many of the immigrants tothe USA and Canada who had beenpart of the Doleantie of 1886 and theUnion of 1892 joined the CRC, the vastmajority of the denomination, however,hailed from and retained the character-istics of the 1834 Secession. These fac-tors may have contributed to the CRCresponse to the Secession of 1944 in the

GKN commonly called the Liberation.In an appendix T. Plantinga observes,“Virtually no official attention was everdevoted to the question: what are weto make of the deposition of Schilderand the division that came about in theReformed churches of the Netherlandsin 1944?”21 A committee of Synod de-cided the CRC had no official relationswith the Liberated churches, and there-fore could not honour their request tobe present at their first Synod of 1946.Regretfully the CRC Synod approvedtheir action, and instead the churchescontinued the relationship with theGKN, which eventually produced neg-ative results.

The Secessions of the 1990sDeviations from historical Re-

formed emphases in doctrine and inpractice were beginning to surface inwhat had been a faithful and trueChurch. Two tendencies can be dis-cerned in the Christian ReformedChurch during the decades beginningwith the 1960s. The first is an increasingtrend toward centralization and accom-panying hierarchy. This developmentmay be attributed to the rapidly grow-ing number of agencies with large bud-gets and professional personnel, and tothe adoption of the new Church Orderin 1965 which proved to allow andeven encourage hierarchical potential,as greater authority came to be vested

in the broader assemblies than in the lo-cal consistory. A consequence of thisdevelopment has been an increasingdisregard for the Church Order, and anunconstrained individualism of themembers, with an almost libertarian at-titude concerning local church prac-tices bordering on independentism.

The second tendency in the CRChas been the growth of doctrinal indif-ference accompanied by or resultingfrom a more liberal interpretation ofthe Scriptures. One observable conse-quence has been the emphasis on hu-man dignity at the expense of divinesovereignty. The changes were becom-ing noticeable in the preaching as wellas in the liturgies of some churches.One of the results was that in additionto the denominational Calvin Theolog-ical Seminary, a new small seminarywas founded in Iowa, the Mid AmericaReformed Seminary. Graduates ofMARS focused on textual preaching,with a renewed emphasis on the Re-formed Confessions. Yet catechismbooks and Sunday School materialsused in the churches began to stressthe human experience and God’s loverather than God’s sovereign covenan-tal demands and human submission inobedience. Doctrinal sermons becamemore infrequent in many churches,and the Heidelberg Catechism was nolonger used in proclamation in a ma-jority of the congregations, a publishedsurvey showed. The result was growingdoctrinal ignorance, a benign disre-gard or a limited acceptance of evolu-tion, and women office bearers.

It was clear to many members thatincreasingly the Christian ReformedChurch was in danger of disregardingthe marks of the true church as confessed

Rev. R.B. Kuiper

Acts of Secession and Return

in Article 29 of the Belgic Confession.By the time the 1980s started, conserva-tive members were beginning to produceorganizations, reading materials, and tohave meetings challenging and con-demning the decisions of Synod as wellas the direction of the denomination. TheConsistorial Conferences, held for adecade, were followed by an Allianceof Reformed Churches uniting the moreconservative churches of the CRC. In1980 a small secession took placeamong the Canadian churches, as theOrthodox Christian Reformed Churcheswere organized. It was evident that theChristian Reformed Church was show-ing signs of becoming unfaithful to theWord of God as summarized in the his-torical confessions, and that in keepingwith Article 28 of the Belgic Confes-sion the time had come to separate fromthat church.

The consequence was that mostchurches of the Alliance of ReformedChurches and others formed a newfederation. Firmly resolving to be faith-ful to God’s Word and the Reformedconfessions, the United ReformedChurches in North America began with36 congregations joining initially. Mostchurches published a statement of Se-cession and Return, but the convictionof all was that the CRC was unfaithfuland showing signs of being or becom-ing a false church, in spite of God’smany blessings. A return to the motherchurch was impossible until true re-pentance and change took place.

The first Synod of the URC was heldin Lynwood in 1996 where the namewas chosen, the Three Forms of Unityagreed upon, and a Church Order as

an adaptation of Dort was adopted.Also decided was to adopt the LiturgicalForms and the Formula of Subscriptionof the 1976 Psalter Hymnal. The secondSynod took place in St. Catharines in1997. The Church Order was cast in itscurrent form.

The Charter Member Issue of the Di-rectory of the United ReformedChurches of 1998 shows that 14,973souls make up the federation, with 82ministers serving the 65 congregationslocated within 6 classes. Statistics indi-cate that at the publication of the Di-rectory 27 churches were situated inCanada, with the remainder in theUnited States.

For the Committee for EcumenicalRelations and Church Unity

of the URCNA,Rev. R. Stienstra, minister of Grace

Reformed Church (URCNA), Dunnville, Ontario

Selected BibliographyBeets, H. De Chr. Geref. Kerk in N.A.

Grand Rapids: Grand Rapids Print-ing. 1918.

Beets, H. The Christian ReformedChurch. Grand Rapids: Baker. 1946.

Berkhof, H. Geschiedenis der Kerk.Nykerk: Callenbac. 1955.

De Jong, P.Y. The Reformation of 1834.Ed. P.Y.De Jong and N. Klooster-man. Orange City: Pruim. 1984.

Hoeksema, H. The Protestant ReformedChurches in America. Grand Rapids:First Protestant Reformed Church.1936.

Kromminga, D.H. A History of the Chris-tian Church. Grand Rapids: Eerd-mans. 1945.

Kromminga, J. In the Mirror: An Ap-praisal of the Christian ReformedChurch. Hamilton: Guardian. 1957.

Kuiper, R.B. To be or Not to be Re-formed. Grand Rapids: Zondervan.1959.

Lindeboom, A.M. Om de Grondslagenvan het Christendom. Amsterdam:Buyten & Schipperheyn. 1984.

Plantinga, T. Seeking Our Brothers inthe Light: A Plea for Reformed Ecu-menicity. Ed. T. Plantinga. Neerlan-dia: Inheritance. 1992.

Praamsma, L. Het Dwaze Gods. Wa-geningen: Zomer & Keunings. 1950.

Trimp, C. “A Resounding Gospel:Preaching And Our Experience ofFaith.” Diakonia, Vol.11, No.3ff.

Van Reest, R. Schilder’s Struggle for theUnity of the Church. Trans. T. Planti-nga. Neerlandia: Inheritance. 1990.

Zwaanstra, H. Reformed Thought andExperience in a New World. Kam-pen: Kok. 1973.

1This paper has been prepared by The Com-mittee for Ecumenical Relations and ChurchUnity, United Reformed Churches in NorthAmerica.2A History of the Christian Church, p. 272.3The Reformation of 1834, p. 14.4Om de Grondslagen van het Christendom,p. 25, translation provided.5Het Dwaze Gods, p. 17, translation provided.6Dr. Beets records that only 49 memberssigned, De Chr. Geref. Kerk in NoordAmerika, p. 28.7The Reformation of 1834, p. 26.8The Christian Reformed Church, p. 32.9The Reformation of 1834, p. 27.10Het Dwaze Gods, p. 63, translation pro-vided.11Geschiedenis der Kerk, p. 289, translationprovided.12“A Resounding Gospel: Preaching and ourExperience of Faith,” p. 7, Diakonia, Vol. 12,No. 1.13In the Mirror, an Appraisal of the ChristianReformed Church, p. 15.14The Christian Reformed Church, p. 86.15Reformed Thought and Experience in aNew World, p. 80.16To Be or Not to Be Reformed, p. 65.17Seeking Our Brothers in the Light: A Pleafor Reformed Ecumenicity, p. 27.18The Christian Reformed Church, p. 108.19The Protestant Reformed Churches in Amer-ica, p. 73.20The Christian Reformed Church, p. 108,109.21Schilder’s Struggle for the Unity of theChurch, p. 410.


CHURCH NEWS

Upon ordination of office bearers, anew Canadian Reformed Churchcame into existence in Carman,Manitoba on July 4, 1999. Rev.Moesker led the worship serviceafter which letters from otherchurches and ministers were read.Representatives of local governmentsaddressed the congregation(s) aswell. For the time being the originalcongregation is known as CarmanEast and the new one as CarmanWest. The church building is sharedat this time with East services at 9a.m. and 1 p.m. and West services at11 a.m. and 3 p.m.

Dr. Abraham Kuyper


Historical Background in theHistory of the Churches in theNetherlands

In order to establish some kind of astarting-point, the Union of 1892 wouldbe an important moment to consider.The churches of the 1st Secession (1834)and of the 2nd Secession (1886) foundeach other in this Union of 1892. Unitedthey continued under the name “TheReformed Churches in the Netherlands”(RCN). The Holy Scriptures, as confessedin the Three Forms of Unity, were theirbasis; the Church Order of Dort (1618-1619) was their Order of Cooperation.

In view of later developments it is im-portant to note that a group of 1st Seces-sion churches did not join the Union: theChristelijk Gereformeerde Kerken (FreeReformed Churches). They first wantedto deal with the views of Dr. A. Kuyperon the covenant and the church. He heldto the idea of the pluriformity of thechurch: i.e. the church has more forms,shown in the existence of churcheswhich live separately and hold to agreater or lesser purity of the truth yet notthe full truth. Hence, at first Kuyper didnot want to use the confessional lan-guage of “true and false church” (BC, Art.29), for example, in the case of the Ned-erlands Hervormde Kerk. The people ofthe 1st Secession had declared that thischurch showed the marks of a falsechurch by persecuting the faithful be-lievers. It was one of the main reasons fortheir secession. Kuyper and others led inthe 2nd Secession only because thechurch had become a State church witha State government. Kuyper’s view onthe covenant differed from the confes-sions as well, he admitted, namely in thathe advocated a covenant with the electonly. It is regrettable that these churchesdid not join the Union. They should havejoined, considering the basis adoptedfor the Union, and considering the factthat the churches of the Union did notaccept Kuyper’s views.

The influence of Dr. A. Kuyper wasnot limited to his views. In 1880 healso established the Free University. Atthis University Kuyper wanted to estab-lish his Calvinistic world view, “Re-formed principles” in all departmentsof scientific pursuit. At the same time heused this institute of higher learning alsoto spread his views concerning thechurch and covenant. It had a depart-ment of Theology, which was recog-nized as institution for the training ofthe ministry beside the official Theo-logical College for that purpose in Kam-pen (founded in 1854). Thus two“trends of thinking” developed, moreor less identified as 1st and 2nd Seces-sion thinking. The first or A-trend heldto the confessional understanding of thetrue and false church (BC, Art. 29), re-jecting the pluriformity of the churchand the idea of the visible and invisiblechurch. It also maintained that thecovenant was established with the be-

lievers and their seed (leaving room fornon-elect as members in the covenantas well). The second or B-trend fol-lowed Kuyper’s views on church andcovenant. These two trends becameapparent in the local churches’ prefer-ence in the choice of ministers, as wellas in the magazines circulating in thehomes of the members (De Heraut ofKuyper, De Wachter of the A-trend, DeReformatie of the new generation inthe 1920s). At the General Synod 1905a so-called Pacification Formula wasadopted, stating that the children of be-lieving parents were to be treated asborn again until the opposite wouldbecome evident. (Note: this statementstill partially maintained the view ofpresumptive regeneration!) This state-ment was advisory in character and wasnot binding.

Later developments showedchanges in regard to the way churchpolity was applied. In the case of Dr.

UNITY COMMITTEE REPORTS

The Canadian Reformed Churches – A Brief History1

Main building of the Theological Universityof the Reformed Churches (Liberated) inKampen, the Netherlands.

Historic gate from 1665 which leads to thelibrary buildings of the Theological University in

Kampen.


J.G. Geelkerken, who denied the speak-ing of the serpent in Genesis 3 and whospoke of a symbolic account in Gene-sis, the authority of the Word was atstake. The Synod of Assen 1926 rejectedhis teaching. This same synod, however,also made a decision which was con-trary to the Reformed church polity. It de-posed the elders and deacons who co-operated or acquiesced in the decision ofGeelkerken’s consistory to maintain himin his office. It instructed the elders whoagreed with Synod’s decision to form aconsistory by election of elders. Synod,thus, acted as a super-consistory, evendeposing Dr. Geelkerken of his office.Also this changed church polity becamean issue in 1942-1944.

During the 1920s a movement wasunder way of “younger scholars”(called “movement of the younger”),who took a critical look at the ideas ofKuyper. Among them were people likeK. Schilder, M.B. Van ‘t Veer, S.G. deGraaf, C. Veenhof, A. Janse, and oth-ers (also older leaders like Prof. Dr. S.Greydanus). One of their points of dis-cussion was again Kuyper’s thoughtson the Covenant of Grace. In his viewGod established this covenant with theelect in Christ from eternity. Since theelect cannot be determined, the churchpresumes that all the children of be-lievers have a seed of regeneration intheir hearts and baptizes them on theground of presumptive regeneration. Ifthese children are shown to be unbe-lievers later on, this baptism was in-valid. In line with this view, Kuyperbelieved an invisible church consistingof all the elect who have been, are,and shall be born. Members of the in-visible church are the real covenantpeople. They are found in all institutedchurches which are visible and form to-

gether the church which is only knownto God. The criticism voiced againstthese views maintained the Scripturalconfession of the Covenant of Graceas established with the believers andtheir seed (including people like Cain,Ishmael, Esau, covenant children wholater rejected the promises of thecovenant). They all received God’spromises, sealed in the Old Testamentby circumcision and in the New Testa-ment by baptism. Baptism, then, is nota sign and seal of what the Holy Spirithas or is working in the hearts but ofGod’s promises in his Word. Covenantchildren are called and obliged to ac-cept these promises. These promises,however, should not be confused withthe fulfilment of what is promised. Onlythose who believe them share in themand keep the covenant demands as well.Preaching should hold up thesepromises and demands! They must beproclaimed with the command to repentand believe! Also God’s covenant bless-ings and curses must be proclaimed.

In line with this covenant conceptthese “younger scholars” emphasizedthe history of redemption in which theSon of God gathers a church by hisWord and Spirit, in the unity of the truefaith. As in the Old Testament, thechurch still is a covenant assembly andcongregation of believers among whomthere are hypocrites, who are in thechurch but not of the church. They aremembers of the covenant who receivedthe promises but who do not share intheir fulfilment as long as they persistin their unbelief. Israel was God’scovenant people in Egypt. They were allredeemed from bondage but did not allenter the promised land. Many died inunbelief in the desert. They were thechurch in the desert (Acts 7:38). Theheart of many, however, turned back toEgypt (v. 39). This proves sufficientlythat it is not all Israel that is called Israel,even though they all were covenant andchurch people!

The church is a gathering, which isa continuous action of Christ in history.This church has officebearers, pro-claims the Word, administers the Sacra-ments and exercises discipline. Thesecharacteristics are so inherent with theScriptural teaching concerning thechurch that it rules out an invisiblechurch as in Kuyper’s view. Those whocriticized Kuyper and his followers re-jected a “theory” about the church andreturned to what the normative Wordrevealed about the church, and to itssummary in the confessions.

At the General Synod 1936 the con-troversy about these differing views be-came an object for fierce debates. It ledto the appointment of a committeewhich had to examine the differences indoctrine. The synod decided to do this,even though the churches did not askfor it. Here again the phenomenon ofhierarchy reared its head. Even whenthe war broke out the pleas from amongthe churches to delay discussions onthese differences fell on deaf ears, andSynod again decided to pursue this ex-amination. The Synod of 1939 (Sneek)perpetuated itself until 1943 (Utrecht),and continued to deal with matterswhich the churches did not place on itstable. On June 8th, 1942, Synod pro-nounced a decision about these differ-ences in doctrine. It declared Kuyper’steachings about the covenant andchurch to be the only acceptable (scrip-tural) view. It was a decision madewithout the authority and initiative ofthe churches, and even without thewill of the churches! The situationwhich existed since 1905 was changedto a situation in which everyone wasforced to teach this unscriptural viewas being the only correct one. Objec-tions brought in against this decision(to the same Synod still, namely in1943!) were swept aside. Newly or-dained ministers had to declare thatthey agreed with the decisions ofSynod. Also a “Clarification of Senti-ments,” reiterating the Scriptural expla-nation of these points of doctrine wasignored! Finally, faithful ministers, el-ders, professors were suspended . . . bySynod! The persecution which occurredin the 16th and 19th century repeateditself! This led to another Reformation,to the “Act of Liberation and Return,”on August 11th, 1944, in The Hague.

Immigration and affiliationWhen Dutch immigrants from the

RCN(Lib) came to Canada, they did notdesire to set up a new church, butsought to join an existing one. Manyjoined the Christian Reformed Church(CRC), for that had always been theirNorth American sister church. After itbecame clear from CRC synodical deci-sions that the CRC chose the side of theRCN(Syn) and considered the RCN(Lib)a new church and not a legitimate con-tinuation of the Reformed Churches,many Liberated people who had joinedthe CRC left and the first Canadian Re-formed Churches (CanRC) were estab-lished in the 1950s. Already at the firstbroader assembly, “Classis Canada,” the

A. Janse


decision was made that some time in thefuture the CanRC should direct a seri-ous exhortation to the CRC, calling itback from the path it had chosen to walkwith the synodically bound Dutchchurches. This decision was fulfilled bythe third General Synod of the CanRC,Hamilton 1962.

In the appeal, which was sent toSynod 1963 of the CRC (with copiesgoing to all the consistories), this historyto the institution of the CanRC was re-viewed, while a strong warning went outin regard to influences from the synodi-cal sister churches in the Netherlandsupon proposed changes to a revisedChurch Order, together with a plea thatthe unity may be restored. Although ini-tially good progress could be observedin the talks between the committees es-tablished by the CanRC and the CRC,the dialogue came to a grinding halt in1969 when the CRC General Synodurged the CanRC to consider establish-ing correspondence with the RCN(Syn)“in light of the changed attitude of thesechurches towards the RCN(Lib).” Thenin 1974 General Synod Toronto of theCanRC decided to send a Christian ap-peal to the Christian Reformed commu-nity, calling the CRC back from the un-reformed way in which it was moving.This appeal, however, remained un-heeded.

It took almost two decades (till theestablishment of an Alliance of Re-formed Churches), before new attemptscould be made to seek unity with mem-bers and local churches (belonging tothe Alliance) who wanted to remainfaithful to the Scriptures and the Re-formed Confessions. These contactshave been blessed, especially since thesecession of these Alliance churchesand the establishing of a federation of

United Reformed Churches in NorthAmerica.

Among the early immigrants in the1950s others had joined the ProtestantReformed Church and new congrega-tions were established in Hamilton andChatham, Ontario, but here too they raninto great difficulties when the Protes-tant Reformed Church adopted a Dec-laration of Principles (in 1950) whichthese new immigrants could not in goodconscience accept. This was becausethe Declaration contained the sameKuyperian idea of the covenant with theelect which was rejected in 1943-44!When appeals against this Declarationwere unsuccessful, Canadian Reformedcongregations were established inChatham and the Hamilton areas.

The Federation of CanadianReformed Churches

As far as the ecclesiastical history ofthe Canadian Reformed Churches isconcerned, we can note that on No-vember 14, 1950, the first “ClassisCanada” was held and on November 4,1954, the first Synod in Homewood/Carman, Manitoba. At this Synod theChurch Order of Dort was adopted, andthe first decisions were made to cometo a common Book of Praise, a Theo-logical training, and a common BibleTranslation (KJV). A sister church rela-tionship was established with churchesin the Netherlands, South-Africa, Aus-tralia, Indonesia, and Brazil. Since thatfirst synod ecclesiastical assembliessuch as Classes were held in East andWest. The more churches were insti-tuted and ministers arrived to serve thesechurches, the more a federation tookshape which could function accordingto the order of cooperation set out inthe Church Order of Dordt. In 1958 thenext General Synod was held and thechurches assisted each other in resolv-ing difficulties. The churches continuedto organize a church life according tothe Reformed principles underlying thisChurch Order.

Redemptive-historical PreachingAt the heart of the life of the

churches, however, is the proclamationof the gospel. Central in the preachingis the covenant relationship between theLORD and his people. Especially as thegain of the history leading up to the Lib-eration of 1944, the preaching whichthe churches pursued and promotedmay be characterized as redemptive-his-torical. In it the history of redemption,the history of God’s revelation, the his-

tory of the church comes to God’scovenant people in this time in order toshow the faithfulness of the LORD tohis covenant promises. These promiseswere fulfilled in the Lord Jesus Christ, inwhom all God’s promises are “Yes” and“Amen.” The gospel of salvation is pro-claimed with the command of repen-tance and belief! By faith, the LORDmakes known his covenant to his chil-dren, granting them to live in intimacywith the LORD. Through the working ofthe Holy Spirit, the life of the believersis sanctified unto a new obedience ac-cording to God’s covenant demands.

By the ministry of the Word, Godplaces his people before Himself,strengthening them in their faith, enrich-ing them in their life with Him in hisfaithfulness to his promises, motivatingthem in their responsibility and calling tolive in faith, hope, and love before Him.In this way the LORD restores the rela-tionship and responsibilities as laiddown in his creation of man to his hon-our and glory. That’s how the preachingdisplayed the way the covenant func-tions: it is one-sided in its origin buttwo-sided in its existence. The salvationof God’s covenant people lies in thefunctioning of this covenant relationship.Thus the preaching helps the believersto grow and increase in the LORD.

In a redemptive-historical approachthe Scripture accounts are proclaimedso that the congregation may know theLORD as the Deliverer of his covenantpeople, on whom He works for thestrengthening, refining, of their faith.God’s covenant people learn to dealwith their guilt, with the temptations intheir life, with the LORD’s way fortheir life. Then in Christ they find thecomfort of salvation from sin and deathand the renewal of their life by thepower of his Holy Spirit! The childrenof the LORD learn to live with thepromises of the LORD! These promisesthe LORD still fulfils in the life of thebeliever; these promises also are thebasis for the believer’s trust and confi-dence with regard to the future ofGod’s Kingdom and work. In this con-text the preaching may assure the chil-dren of the covenant of the certain ful-filment of the promises signified andsealed by Holy Baptism as well. Hence,a preaching which so approaches thecongregation as the covenant people ofthe LORD does not need to fear thedanger of covenant-automatism.

Also in the exposition of the doctrineof salvation, as this is done in the after-noon-service, this life in the covenant

Dr. K. Schilder


with the LORD is expounded. In theHeidelberg Catechism we confess theonly comfort in life and death for thosewho know their sins and misery, seektheir salvation outside of themselves inJesus Christ, and live in thankfulness fortheir deliverance in Christ. Throughout,the doctrine of justification by faithalone in all the promises of the gospel ispaired with a walk in covenant holinessand obedience in Christ. Therefore, alsoin the Catechism preaching it is thiscovenantal walk in communion withGod which is proclaimed. It pursuesthe renewal of the whole man, whofinds his life in Christ, embraces Himand all his benefits, and so has commu-nion with God through Him! Hence inthe believers’ songs of praise, derivedfrom the book of Psalms expressing thecovenantal faithfulness of the LORD,and in their prayers of faith they expresstheir daily intimacy with God for theirwalk and talk.

It is this proclamation of the gospelwhich the Canadian Reformed Churchesstill wish to preserve. In the weeklypreaching the message of the gospel ispassed on. Also the needs of the congre-gation are placed in the light of God’sway in the covenant of grace with hispeople. With the rich promises of thegospel the congregation may be com-forted and encouraged. The congrega-tion is addressed by the LORD, hercovenant God, in his claim on theirhearts and life and in his demands fortheir walk of life. In that message of sal-vation He is coming to his people from

week to week to deliver them from sinand to redeem his people by his gracein Jesus Christ!

Training for the Ministry of theWord

Since the first Synod of the CanRCthe training for the ministry was a mat-ter on the agenda of each followingSynod. Right from the beginning, twoleading principles were that the trainingfor the ministry should be provided bythe churches of the Lord Jesus Christ andthat the future ministers of the Wordshould receive a good academic train-ing. Only those persons were to be ad-mitted to the ecclesiastical examinationswho held a Bachelor of Divinity de-gree. The Synod of Hamilton, 1962, de-cided to set up a provisional training. Anumber of ministers were appointed toteach, while they continued to servetheir congregations. Synod also set asan admission requirement the Bachelorof Arts degree or its equivalent. It wasalso decided to set up a library for thebenefit of teachers and students.

On Wednesday, November 20,1968, the Synod of Orangeville de-cided to establish a full-fledged Theo-logical College of the CanRC and to ap-point three full-time professors andtwo lecturers. On Wednesday, Septem-ber 10, 1969, this College was officiallyopened at Hamilton, Ontario. At thepresent the faculty is made up of fourfull-time professors. The training at theTheological College is based on theHoly Scriptures, as confessed in the

Three Forms of Unity. It stands in thetradition of men like Calvin, Guido deBres, Ursinus, Olevianus, Hendrik deCock, Herman Bavinck, A. Kuyper, S.Greydanus, and K. Schilder. The Col-lege, as servant of the churches, con-siders itself called to explore scientifi-cally the riches given by God in theReformation of the church to the best ofits ability, in order that these riches maybe a blessing for the life of the churchin this twentieth century. It also desiresto withstand all the assaults againstHoly Scripture, which are prevalent inour time. The instruction at the Col-lege stresses above all the preparationof the students for their practical ser-vice as Ministers of the Word. Thechurches are convinced that this prepa-ration should aim at the highest possi-ble academic standards.

PublicationsIn order to develop the common

bond of faith and promote the unityamong the federation of churches, afirst issue of a common magazine waspublished on June 1952, Canadian Re-formed Magazine, which became Clar-ion in 1973. This magazine is publishedby Premier Printing Ltd., at Winnipeg,Manitoba. Study materials are publishedby the Inter-League Publication Board,a publishing association established inLondon, Ontario, for the societies in theCanRC as well as for family studies andfor personal studies. The Mission Newsis a publication published by PremierPrinting, containing reports from mis-sionaries and Mission Boards estab-lished in the course of the years by thechurches (and supporting churches) ofSurrey, British Columbia; Toronto, On-tario and Hamilton, Ontario, while thechurch of Smithers, British Columbia, is

Dr. S. Greijdanus

Church at Smithers

Church at Houston

involved in a home mission projectamong the First Nations people livingin the area. Other prominent magazinesin the CanRC are: Reformed Perspective,a magazine for the Christian family(since 1980); Horizons, a magazine forthe women’s societies; In Holy Array, amagazine for the Young Peoples’ Soci-eties,; Diaconia, a quarterly for office-bearers; Evangel, a magazine issued fourtimes a year by the “Reformed Evange-lism Taskforce” formed in the Fraser Val-ley, BC., and distributed by local con-gregations in hospitals, offices, waitingrooms, etc.

MissionAs a result of ongoing discussions

about the church’s task in foreign mis-sion, the church of Toronto became thefirst “sending church” on January 16,1958. On May 18, 1960, the Rev. H.Knigge was ordained as missionary forthe work in Dutch New Guinea (nowIrian Jaya). He worked there for 15 yearsas Toronto’s missionary. In 1977 the Rev.H. Versteeg took over the work, espe-cially in Manggelum, Irian Jaya. Heworked there for twenty years. In 1998Toronto, supported by the churches inClassis Ontario-North, sent out the Rev.S. ’t Hart to Papua New Guinea, for mis-sion work in Port Moresby and Ekoro.

Meanwhile, the church of Surreyhad become a sending church, sup-ported by the churches in British Co-lumbia, Alberta, and Manitoba. In1970, they sent out the Rev. C. VanSpronsen to work as a missionary inBrazil. The Rev. Van Spronsen returnedfrom the mission field in Brazil in 1978.His work was continued and expandedby several missionaries: Rev. R.F.Boersema (1977-1997), Rev. P.K. Mei-jer (1978-1996), and Rev. E. Venema(1993-present). Rev. Van Spronsen fol-lowed up a call extended to him by thechurch at Smithers, British Columbia.After working there in the regular min-istry for five years, he became a homemissionary for the native people in1983 (till 1987). From October 1987till August 1992 the Rev. M.K. Marrencontinued this work. Since that timemission workers maintained the projectamong the Indians.

In 1978 the church of Hamilton,Ontario, became sending church, sup-ported by the churches in Classis On-tario-South. They sent out the Rev.J.G.R. Kroeze in 1988, also to work asa missionary in Brazil. After havingworked there for 10 years, he will bereturning to the regular ministry in

1999, and will be succeeded by theRev. A. De Graaf.

EducationAnother development went under-

way in the field of education, resultingin the opening of the first Canadian Re-formed School, the William of OrangeSchool at New Westminster, BritishColumbia, on Sept. 7, 1955. In thecourse of the years parents in most, ifnot all, congregations establishedschool societies with the objective ofproviding Reformed education for theirchildren. In line with the redemptivehistorical preaching heard in the procla-mation of the gospel on Sunday, acovenantal education was promotedwhich pursued among the covenantyouth of the church the promises anddemands belonging to the covenant re-lationship which the LORD establishedwith them as children of believing par-ents. Pursuing the unity of life in thecovenant with the LORD, schools wereestablished in which such educationwas maintained in unity and harmonywith the instruction at home and in thechurch. Where possible, such as inplaces like Hamilton, Smithers, Fergus,Langley, Edmonton, Grand Rapids,Winnipeg, and Carman, also highschools came into existence, at which

the required academic instruction wasbased on the same basis of the HolyScriptures and the Three Forms ofUnity. In order to supply the requiredstaff for (especially the elementary)schools, a Reformed Teachers’ Collegehas been in operation since 1981.

Finally According to the Yearbook of the

Churches, the Canadian and AmericanReformed Churches had a membershipof 14,722 at the end of 1997 (of which7,801 were communicant members),spread over 48 congregations, dividedinto 5 Classes, with 46 active ministersand missionaries, 10 retired ministers,and 4 full-time professors at the Theo-logical College.

For the Committee for thePromotion of Ecclesiastical Unity ofthe Canadian Reformed Churches,Rev. W. den Hollander, minister ofBethel Canadian Reformed Church,

Toronto, Ontario.

1Paper submitted for the discussion betweenmembers of the Committee for EcumenicalRelations and Church Unity of the UnitedReformed Churches of North America (UR-CNA) and members of the Committee for thePromotion of Ecclesiastical Unity of theCanadian Reformed Churches (CanRC).


The General Synod of Homewood-Carman – 1954

The General Synod of Homewood-Carman – 1958


OpeningOn Tuesday, June 15, 1999, at 1:30

p.m., the chairman of the callingchurch, the Cornerstone United Re-formed Church of Hudsonville, openedthe third Synod of the federation ofUnited Reformed Churches in NorthAmerica in a Christian manner. A rollcall of the delegates was held and thecredentials reported on. All delegatesassented to the Form of Subscription, af-ter which Synod was constituted.

All delegates, fraternal delegates,observers, visitors, and guests were wel-comed. Upon their request to be ad-mitted to the federation, 10 churcheshad joined through their respectiveClasses. Synod could give ratificationfor membership to these churches. Del-egates of these churches as well as-sented to the Form of Subscription. Anelection of officers took place, resultingin br. Chuck Dijkstra, chairman, Rev. A.Besteman, vice-chairman, while thestated clerk, Rev. Jerome Julien, com-plemented the moderamen. A time-schedule was adopted, together with aschedule of advisory committees ap-pointed to serve Synod with pre-adviceregarding the matters on the Agenda.

AgendaIn his report to Synod, the Stated

Clerk spoke about the duties he ful-filled since the previous synod. Besideshandling correspondence, carrying outmany administrative activities, and co-ordinating the preparation of this Gen-eral Synod, the Rev. Julien representedthe federation at the Assemblies of theOPC. He informed Synod of develop-ments in the federation concerning lo-cal congregations, new ministers re-ceived by way of a colloquium doctum,others received by ordination, candi-dates who received license to exhort inthe churches. From the correspondenceit appeared that the Independent Pres-byterian Church of Mexico approvedestablishing fraternal relations with thefederation of the URCNA. Classis West-ern Canada informed Synod 1999 that

they entered into official ecumenical re-lations with the Orthodox Christian Re-formed Churches. Before adjourningthis first session, Synod finally receiveda Financial Report submitted by thechurches appointed as Treasurers forCanada and the U.S. During the re-mainder of the afternoon the advisorycommittees met in their designatedrooms. The undersigned, delegates onbehalf of the Canadian ReformedChurches, joined the committee whichdealt with the Report from the Commit-tee for Ecumenical Relations andChurch Unity. In this advisory-commit-tee meeting we received the privilege ofthe floor, which gave us ample oppor-tunity to speak about the progress inthe contacts with our churches.

Fraternal delegatesOn Wednesday Synod gave oppor-

tunity to fraternal delegates to addressthe meeting. On behalf of the AssociateReformed Presbyterian Church the Rev.Ray B. Lanning spoke, Dr. J. DeJong forthe Canadian Reformed Churches (forthe text of this address, see elsewherein this issue), Rev. Claude DePrine forthe Orthodox Christian ReformedChurches, Rev. Alan D. Strange for theOrthodox Presbyterian Church, Rev. R.VanOverloop for the Protestant Re-formed Churches, Rev. M. Koerner forthe Reformed Church in the US, Rev.Barry York of the Reformed PresbyterianChurch of North America, and Rev.Henk Van Veen for the GereformeerdeKerken (Vrijgemaakt) in the Nether-lands. During the lunch break the Com-mittee for Ecumenical Relations andChurch Unity of the URCNA organizeda meeting with all fraternal delegatesand observers present. The respectiverepresentatives shared with the atten-dants the latest developments andprogress in the area of contacts withother federations. At this meeting aswell we had opportunity to discuss theGuidelines for Ecumenicity and ChurchUnity of the URCNA, stressing particu-larly the seriousness of the objective ofthis process, namely the intent of full in-

tegration and complete union as ex-pressed in the guidelines for the thirdphase: Church Union!

Matters before SynodIn its plenary sessions on Wednes-

day and Thursday, Synod started out bydealing with the overtures on morepractical matters such as a Health In-surance Plan and a Voluntary Retire-ment Pension Plan for pastors, thechurches’ charitable status, tax exemp-tions, and Federative Structure (i.e.questions regarding incorporation).Synod discussed the question, first ofall, whether some of these matters werenot the responsibility of each localchurch rather than for the federation.Synod shied away from appointingcommittees for all sorts of purposes,but did see the need for assistance andcooperation. Hence Synod “requested”certain local churches to assist thechurches in the federation to investigatethe feasibility of a Health InsurancePlan and a Retirement Pension Plan. Inview of the confusion among thechurches regarding the matter of chari-table status, however, Synod appointedan ad-hoc committee to examine therules of Revenue Canada, while theStated Clerk was instructed to apply for“Recognition of Exemption” on behalfof the churches in the U.S. An Ad-hocCommittee for Federative Structure ap-pointed by the previous Synod, assistedby a lawyer, ushered Synod throughthe discussion on incorporation and itspurposes. The recommendations of thiscommittee were adopted and a Board ofDirectors for Canada and the U.S., re-spectively, appointed.

Synod not only received fraternaldelegates and listened to their addresses,its delegates also spoke extensively onmatters regarding inter-church rela-tions. Classis Western Canada submittedtwo overtures to Synod pertaining tothe Orthodox Christian ReformedChurches. They proposed officially toinvite the federation of OCRC’s to unitewith the URCNA in federative union,and to do so on the basis of the URCNA

Third Synod of the United ReformedChurches in North America Hudsonville, Michigan: June 15-17, 1999


Church Order. Should the Synod of theOCRC federation decide to accept thisinvitation, they proposed to receivethem immediately into the federation,without conducting a colloquium doc-tum for their ministers. Synod adoptedthese proposals and the Committee forEcumenical Relations and Church Unitywas to prepare this Church Union. Inaccordance with article 36 of the C.O.of the URCNA, however, Synod de-cided that this invitation first be sub-mitted to all the churches in the federa-tion for ratification, requiring a 2/3majority for implementation. This invi-tation, then, is to be sent to each OCRCconsistory with a request that, shouldthey favour such union, they forward itfor consideration to their next Classisand Synod. In October 1999 the Synodof the OCRCs will be convened in Cam-bridge, Ontario.

The Committee for Ecumenical Re-lations and Church Unity served Synod1999 with an extensive report on itsactivities. At Synod 1997 the Commit-tee received the mandate to pursue ec-umenical relations with twelve selectedReformed and Presbyterian federationsof churches. In its actual pursuit themost intense contacts took place withtheir counterparts of the Canadian Re-formed Churches and of the Free Re-formed Churches, while one meetingwas held with the Contact Committee ofthe Protestant Reformed Churches. Inthe case of the RCUS, OPC, and PCA,the contact entailed a presence at theirrespective assemblies, combined withdiscussions during such visits. In thecase of other federations the contactwas mostly by correspondence. TheCommittee recommended that Synodappoint a separate committee for con-tact with churches abroad. As part ofits mandate the Committee drafted a“Mandate” for itself and “Guidelinesfor Ecumenicity and Church Unity.”

Synod’s advisory committee studiedand discussed the Committee’s recom-mendations carefully. Synod was ad-vised to adopt all these recommenda-tions. With a few amendments the“Mandate” and “Guidelines” wereadopted. In the discussion on the floorthe matter of continuity in the contactsdeveloped so far received much empha-sis. As a result Synod re-elected (exceptfor replacing elder B. Bruining with el-der Chuck Dijkstra) and appointed thebrothers who have been so diligently in-volved in this work during their firstterm (yet Synod decided that thereshould be a maximum of two terms onlyin such a committee). Upon the recom-mendation to appoint a committee forcontact with churches abroad, Synod ap-

pointed Dr. M. Horton, Rev. J. Gangar,Rev. D. Royall, and Rev. R. Sikkema asmembers of this committee (who haveto work with the same guidelines).Synod also decided officially to enterinto “Corresponding Relations” withthe Canadian and American ReformedChurches and with the FRCs, while itreaffirmed last synod’s decision to con-tinue being in “Corresponding Rela-tions” with the OPC.

An interesting discussion developedin regard to the recommendation “toapprove the work of the committee.”This discussion did not focus so muchon the work done in the contact withthe CanRCs, as was anticipated in lightof their extensive report and “Points ofAgreement.” Rather, the main focus wason the report of a meeting held withthe Protestant Reformed Committee forContact with Other Churches, on April26, 1999. According to some of thedelegates too many concessions weremade regarding the PR positions on“Common Grace” and on the “GeneralOffer of the Gospel.” The Committee,however, stressed that in its discussionsit is just at the beginning of the processtoward church unity, pursuing ecu-menical relations, forging an initialperspective on the position of this fed-eration. A motion just “to receive” thereport of the committee was defeated.Synod decided “to approve the work ofthe committee for ecumenical relationswithout adopting every formulation inits dialogue.” Upon arriving at this grat-ifying decision, the chairman expressedthe significance of this moment and re-quested the meeting to sing from thePsalter the song on Psalm 133.

As far as other matters of ecumenic-ity and church unity are concerned, Clas-sis Southwest US overtured Synod “to in-struct its Committee for Ecumenicity andChurch Unity to extend an invitation toother faithful Reformed Churches to be-gin with them serious discussions with agoal of joining each body into a GeneralSynod (or Assembly) of a single new de-nomination, each body constituting aparticular Synod.” Although some dele-gates suggested at least to investigate thefeasibility of this overture, most speakersrejected the idea of an “umbrellasynod.” Perhaps the ICRC (InternationalConference of Reformed Churches)could be overtured to establish a NorthAmerican Chapter for the pursuit ofthese ideas, or NAPARC (North Ameri-can Presbyterian and Reformed Council)could be used to facilitate a discussionon this matter, yet the reality of the divi-sion among federations and the issueswhich separate them are such that sucha pursuit is beyond the focus of the ecu-

menicity committee. As one of themembers of the Committee put it suc-cinctly, “It’s the Committee’s work topursue uniformity, while the overturetries to accommodate pluriformity.”Synod did, however, recommend send-ing an observer to the next NAPARCmeeting, while the new committee forcontact with churches abroad shouldsend a representative of the federation tothe next meeting of the ICRC.

Other businessOn its “Agenda” Synod had other

important matters, such as an overtureto appoint a committee to articulate aBiblical and Reformed philosophy formissions. This study should include anarticulation of the proper relationshipbetween “Word” and “deed” in themission of the churches; as well, an ar-ticulation of a proper Biblical balancebetween the responsibility of the “au-tonomous” local church for the carryingout of missions, on the one hand, and afederational responsibility toward coop-eration, coordination and mutual en-couragement on the other. Synod alsowas requested to appoint a study com-mittee to investigate the opportunity formissions in Mexico. This study needsto include attention for the questionwith which Mexican Federation to co-operate, and whether it is feasible to co-operate with other northern NorthAmerican federations in identifying spe-cific geographic locations for division oflabours. Synod indeed complied withthese requests and appointed commit-tees with these mandates.

Synod 1997 had appointed a PsalterHymnal Committee with the mandate“to explore what is required to produce,reproduce, or obtain a Psalter Hymnal.”This committee reported on its find-ings. Their report included a recom-mendation to appoint a committee tobegin the work of producing, for publi-cation, a new URCNA Psalter Hymnal.Meanwhile, however, they recom-mend, Synod should approve a repub-lication of the 1976 edition of the CRCPsalter Hymnal. In regard to these rec-ommendations, Synod decided to re-appoint the Psalter Hymnal Committee(expanded), with as mandate to recom-mend what songs should be includedand what other materials (liturgicalforms, Creeds, Confessions, Prayers,etc.). An amendment to its mandate wasadopted, recommending that the Com-mittee would consult with similar com-mittees in federations with whom theURCNA has established an ecumenicalrelationship. Synod also accepted therecommendation to reprint a genericversion of the Psalter Hymnal (from


which references to the CRC are to bedropped), which should be used in themeantime. Synod did not accede to therequest to appoint a study committeeto propose a set of unified liturgicalforms. Besides, the request to draft a for-mulary for the exclusion of membersby baptism did not receive sufficientsupport. Synod decided to continue the(adjusted) use of the Form for Excom-munication for that purpose.

Finally, Synod’s direction was re-quested for the adoption of BaptismalCertificates, a Ministerial IdentificationCard, Classical Diplomas, etc. It was re-quested to endorse an organizationcalled Reformed Youth Services, pro-ducing study material for URCNA

churches. Synod, however, did not wantto get into the business of “endorsedcauses” again, leaving it up to the indi-vidual churches to investigate thesematerials. After it dealt with some mi-nor issues and clarifications requestedby the Stated Clerk, Synod came to aclose on Thursday evening. Seeing howmany of the matters discussed and de-cided upon at this Synod still reflectedthe process of establishing itself as afederation of churches, Synod decidedto have its next Synod convened againin two, instead of three, years, namely inthe year 2001 (in Escondido, California).

The experiences of the undersigned,fraternal delegates at this Synod, werevery positive. Throughout the discus-

sions a strong desire prevailed to dealwith all matters in accordance with theScriptures and the Church Order. Dele-gates appeared keenly aware of thecauses and pitfalls behind develop-ments in the CRC, so that a better wayof dealing with all matters was fol-lowed. The spirit at the meeting wasone expressing the unity in the bond ofpeace! In his prayer of praise andthanksgiving, the Rev. Ray Sikkemasubmitted the work of Synod 1999 fora rich blessing to the Head of theChurch, our Lord Jesus Christ.

Respectfully submitted byDr. J. DeJong (speaker) and

Rev. W. den Hollander (reporter).

Esteemed brothers and fellowworkers!

It’s an honour and a pleasure to be inyour midst once again at this your thirdgeneral synod to represent together withmy fellow delegate Rev. W. den Hol-lander the Canadian and American Re-formed Churches and to pass on to youour greetings and best wishes on theirbehalf. Like the neighbour or closefriend down the road, we have followedyour development from the formationof your federation to this very day, andhave witnessed the increased growthand consolidation of your fellowship.We are thankful that you are striving tomaintain the true doctrine of the Wordof God, the riches of the gospel of JesusChrist in the bond of peace.

I stand here as a member of theCommittee for Ecclesiastical Unity ofthe Canadian Reformed Churches, andfrom the perspective of that position Ionly underscore that this is what weare about. We seek to be confessionalchurches, faithful to the Reformed stan-dards we have inherited from our fore-bears. But we also feel called to pursuea true and integral unity with all thosewho want to live in fellowship with thesame gospel we confess, according tothe same order that God has allowedus to maintain through the generations,as embodied in the church order ofDort, 1618-1619. We believe that con-tinued reformation means not only go-ing forward according to God’s norms,but also continually returning to ourbirthright and heritage as God in hismercy has allowed us to share it.

We are then eager to pursue inte-gral church unity. It all goes back to ourperspective, as voiced in my remarksat your 1996 synod, that our day andage is not really helped with the for-mation of an ever greater number ofReformed denominations. We need towork for one strong and united Re-formed church comprising all thosewho truly want to maintain the doctri-nal standards of our heritage along withits accompanying order.

We believe you’re the closest to uswith regard to these primary and essen-tial goals. We have spent many hoursworking with the eastern section of yourEcumenical Relations committee, andfrom our side I can report that our sen-timent is that these meetings proceededvery well and went a long way in help-ing to understand each other and informing a clearer picture of each other’sdoctrinal perspectives and concerns.Some proposals with regard to theprogress of church union have comeout of these meetings and your Ecu-menical Relations Committee will intro-duce those proposals to you. We hopethat you can give your committee thesupport that is needed to keep thesetalks moving in a positive direction.

We have agreed to work along withthe Guidelines adopted for ecumenicalrelations by the URCNA, but only withwhat we see as a necessary qualifica-tion, and that is that we can enter Phase2 of the guidelines only after both par-ties have agreed upon an establishedtime frame to full and integrated union.We can agree with the sentiment ex-pressed by your fraternal delegate at our

recent synod held in Fergus (1998) that“mutual recognition of each other astrue and faithful churches of the Lordneeds to take place on the road to fullecclesiastical unity between the Cana-dian Reformed Churches and theUnited Reformed Churches,” that is“during the process rather than at itsconclusion.” Yet when it comes to thespecific application of this recognitionin pulpit exchanges or table fellowship,our conviction has been that we areready to do this only if and when a spe-cific time frame towards full and inte-grated union has been adopted by bothparties at their broadest assemblies andsupported by their respective churches.

We’re also here to answer any ques-tions you may have about us and toshare with you concerning the impor-tant work of the gathering of Christ’schurch! We are confident that true be-lievers will not simply splinter and livein separate communions, but whereverpossible will gather together as onebody with the strength He supplies.The church is one! Jesus calls us to beone! He prayed that we all be one! Wedo hope and pray that this spirit of ecu-menicity in its biblical sense may fillyour hearts as you carry on your churchbusiness at this meeting, also as youdeal with your relations with otherchurches. May God guide you with hisSpirit in all your deliberations!

(Dr.) J. De Jong

1Text of the fraternal greetings passed on tothe Synod of the United Reformed Churchesof North America held in Hudsonville, MI,June 15 to 17, 1999. Slightly revised.

Fraternal Greetings1


TorontoIn the beginning of May I read a piece in the Toronto bul-

letin which was perhaps not strictly ecclesiastical, but veryworthwhile to take note of. We don’t always appreciate thedifficulties that some of us are facing, when they stand upfor their Christian faith and values in challenging circum-stances. Here it is:

NURSES EXEMPTED FROM TERMINATIONS(ABORTIONS):

A six-year battle ended this week for myself and sevenother nurses from Markham Stouffville Hospital. In 1993the hospital instituted a new policy that would allow forsecond trimester terminations where the child was deemed“incompatible with life.” Ten nurses could not complydue to religious beliefs. Shortly thereafter, all ten wereconstructively dismissed from their positions within theMaternal/Child program (this included Labour and Deliv-ery, Paediatrics, Obstetrics and Special Care (Nursery).

In 1994 after a long and intensive research into ourviable options, we found that very few organizationswere willing to help us fight this cause. The end resultwas a formal filing with the Ontario Human RightsCommission. Five arduous years followed, which in-cluded spiritual battles and many ups and downs. Theend result was a confirmation this week, that our medi-ated settlement will now be approved and implemented.The policy that we drafted was accepted with no exclu-sions. This will allow all nurses at the hospital to be ex-empted from any form of termination wherein the moth-er’s life was not in danger. A copy of this policy will beposted on the back bulletin board since it is part of thepublic records from the OHRC.

It is important for Christians to be more informedabout procedures that are taking place presently in ourhospitals. When a couple is expecting, they are some-times misinformed by an unbelieving physician as towhat their options are in cases of “incompatibility withlife” or when a woman exhibits symptoms of bleedingor leakage of membranes. Presently there are hospitalsperforming terminations for genetic defects. We allneed to be aware of the similarities between these casesand what occurred during Hitler’s reign.

Personally I wish to thank all that have prayed sofervently for this issue over the past years, and also for thewords of encouragement that so many of you expressed.God has indeed blessed the fruits of our labour.

Joanne VanHalteren

In another issue of this bulletin Rev. den Hollander gave anupdate on his contacts with the Rev. Kovacs of the Hungar-ian Reformed Church of Richmond Hill.

In the past months they have pursued the organizationof their congregation. Last year they seceded from thePresbyterian Church of Canada (with which they wereaffiliated in a Hungarian congregation). Their house-congregation has grown thanks to other members seced-

ing from this modernist congregation. They now have es-tablished their own congregation and adopted the Hei-delberg Catechism and the Second Helvetic Confession (abeautiful confession, faithfully summarizing the doctrineof the Scriptures!). Rev. Kovacs has been studying ourBook of Praise, with special interest for the Canons ofDort, the Church Order, and the English version of thePsalms (the Reformed Church in Hungary also uses theGenevan Tunes!). Although their services are still con-ducted in the Hungarian language, they are discussing aswitch to the use of English in the worship-service.

The Second Helvetic Confession was written by the wellknown Swiss reformer Heinrich Bullinger. Bullinger wasZwingli’s successor in Zurich, but in the middle of the 16thcentury, after correspondence and discussion with JohnCalvin, he accepted the Reformed view of the sacraments. In1566 his confession was adopted by the Reformed Churchesin Switzerland. It was adopted as an official confessional stan-dard, together with the Heidelberg Catechism, by the Re-formed Churches in Hungary at the Synod of Debreczin in1567. During the first half of the 20th century there were ex-tensive contacts between the Hungarian Reformed Churchand the Reformed Churches in the Netherlands.

ChathamLiturgical matters are always good for interesting discus-

sions. This is no wonder, for every week again we come to-gether to worship the Holy and Almighty God, so liturgy andworship are things we are all involved in. It is a good thing thatwe help each other to be aware of what is going on in the wor-ship service, so that we know why we do what we are doing.

In the Chatham bulletin Rev. Versteeg dealt with a ques-tion about raising one or two hands in the salutation at thebeginning of the service.

The question is actually quite quickly answered whenone considers what takes place. With the Votum we con-fess that “our help is in the Name of the LORD the Makerof heaven and earth.” Then the LORD comes to us andsays, “you do then not need to be afraid. When you comeand confess your help to be in My Name, I give you Mypeace.” God says in one of the salutations” “Grace andpeace to you from God, the Father, and the Lord JesusChrist.” It can be seen as the greeting the Lord Jesus gaveto His disciples upon meeting with them in the closedroom. Even though they were startled, He gives them Hispeace. Or the angel Gabriel, who told Mary not to beafraid, “I bring you glad tidings.” How does one greet an-other? With one hand, not so? Therefore, the raising of onehand would appear to be more appropriate. The Bene-diction in the end of the service is different. That is not agreeting but a blessing laid on the congregation. A bless-ing is normally laid on with two hands, although it canalso be done with one hand as at the time of ordination.

Some may remember what I wrote a few issues ago about theLord’s Supper celebration, and later on a “letter to the editor”responding to my comments. In the meantime the discussioncontinues, of course, and in the Chatham bulletin we read:

THE HI-LITER

By J. de Gelder

News from Here and There


After a lengthy discussion, the council decided to changefrom the use of the communal cup to individual cups atthe Lord’s Supper beginning September 1999. The basicreason why this change was made was to uphold thecommand to “love our neighbour as ourselves” as somebrothers and sisters, in their mind for hygienic reasons,are greatly distressed in drinking from a communal cupgiving them difficulty in celebrating.

AlbanyWe turn to Australia, and we learn that another aspect

of the Holy Supper had the attention of the consistory of thechurch in Albany.

Consistory has decided there is merit in consideringthe needs of those members who are for one reason oranother unable to consume alcohol at the Lord’s Suppercelebration.

Whilst Consistory acknowledges there could be quitea number of members who simply do not normally con-sume alcohol and perhaps do not even like the taste of it,there is concern for those members who have real diffi-culty in consuming alcohol and for a well consideredreason therefore cannot drink it, even at the Lord’s Sup-per celebration.

In light of the discussions on this subject that havetaken place in various church magazines in the past,consistory could see no obstacles to provide non-alco-holic wine at the table.

It has therefore been determined the above men-tioned members need to be provided for with non-alco-holic wine so that there may be for them also an “ac-tive” participation instead of pretending to take a sip oras in some cases passing the cup on.

Whilst Consistory expects only a few members tomake use of this facility it is necessary that those mem-bers who cannot drink alcohol at the table advise theirrespective ward elder so that the minister and the tablewardens can make the necessary arrangements.

It is proposed the second table only will serve non-al-coholic wine. Those members who have nominated non-alcoholic wine will need to be seated at the right hand

side of the minister. This means that, for the second table,opportunity will be given for those members who havenominated non-alcoholic wine, to rise and walk to thetable first before the other members are invited to taketheir place at the table.

In order for this to take place smoothly and orderly itis essential you advise your ward elder as soon as possible.

Brothers and sisters let us be thankful for the oppor-tunity to accommodate the various needs that existlooking not only to our own needs, but also the needs ofothers, Phil 2:4.

The problem as such is serious enough. Many consistories orcouncils are confronted with this question about wine ornon-alcoholic wine (would that be the same as grapejuice?)at the Lord’s Supper. However – I am not sure whetherI would like this solution to the problem.

West KelmscottVacant churches seem to have their problems with the

second part of Art. 52 of the Church Order. The church ofWest Kelmscott is one of these, and we read:

The chairman advises that sequential catechism preach-ing is not always possible with visiting ministers, andmay at times be out of order.

I am sorry, but I have never believed that this is necessary.Sequential catechism preaching is not the responsibility ofvisiting ministers, but of the consistory. Article 52 says that“the consistory shall ensure. . . .” When a candidate or astudent with preaching consent is leading the worship ser-vice, it may be difficult, but a consistory should insist – notrequest – that visiting ministers respect the local catechismpreaching schedule. Visiting ministers who have beenpreaching for several years have no excuse for failing to re-spect this schedule.

One more observation. One of my esteemed colleagueswrote:

We welcome all our guests and visitors in our midst.Please make use of the host families, if you wish to en-joy some hospitality.

What is this? Make sure you catch the host family, or you won’tfind any hospitality in our congregation. . . ? I hope not!

Genevan tunes are EuropeanI would like to respond to Dr. J. De

Jong’s comments in Reader’s Forum ofMay 28, 1999. In discussing the beautyof our Reformed Psalter, he points out thatits “chief mark is a visible and consciousalignment with the early church. Indeed,one might argue that in our adopted psalmmelodies we have links even to thechurch of the Old Testament and its songsof worship.” (emphases mine, PS) Doesthe brother really want us to believe thatour Genevan tunes have a distinct “east-ern flavour?” I am not an ethnomusicolo-gist, but I think most of us will agree thatmusic from the Middle East does not evencome close to what we hear in our wor-ship services. To claim a living kinship,

therefore, is no more than the musicalequivalent to the depiction of Jesus as ablond and blue-eyed Jew in early chil-dren’s Bibles.

If anything, our music is European.Lyres, cymbals, trumpets of rams’ horns,and the like, are nowhere to be found inour accompaniment. But then, is not thepoint of all of this our shared faith? Not themusical style but the timeless covenantalrelationship with the God of the Universeis what aligns us with the church of allages and places. Missionaries need to re-alize that, among other things, they are toassist indigenous people in developingworship music that fits their own culture– ethnic hymns that help them expresstheir faith more meaningfully. That’s whyour people in Indonesia or Brazil, for ex-

ample, are not only trying to teachGenevan tunes to their flocks, becausethey realize that style and substance aretwo different things. And that is also whybrother De Jong’s children prefer to singthe psalms “at a brisk tempo,” reflectingthe culture and musical tastes of the late20th century. Idolizing the Genevan tunesor our translation of the GereformeerdVrijgemaakte Psalter is wrong and fails torecognize the continuing work of the HolySpirit. By all means, let us add cautiouslybut copiously to our psalms and hymns, inpraise of our Triune God. Let us allow formusical renewal (organ, drums, and gui-tars?) to take place so that we can sing tothe Lord an old and a new song, and tastethat He is good!

Pim Schon, Langley, BC

LETTERS TO THE EDITOR


FROM THE MAIL BOXThank you, Lorelle Barendregt for your

letter and puzzle. I’m glad you enjoy livingin your new house. It must be great to haveso many rooms and so much area aroundthe house to play. And you will be havinglots of fresh vegetables over the summer,won’t you. Write again, won’t you, Lorelle.

Thanks also to Nadine Barendregt. You really are luckyto have three penpals. That should keep you busy duringthe summer holidays – writing to your penpals. How is yourexchange student from Spain enjoying living at your place?I hope he or she teaches you lots of Spanish words. Would-n’t that be fun? Bye for now.

Thank you for your letter, Rebekah Barendregt. You re-ally do enjoy doing lots of things, don’t you, Rebekah. Makesure you tell me if you get a penpal, won’t you. Bye.

DECIPHER THE WORDSBy Busy Beaver Amanda Vanderhoeven

OUR LITTLE MAGAZINE

By Aunt Betty

Dear Busy BeaversHolidays are nearly here again. Have you got some plans

for all those weeks that you don’t have to go to school? Areyou going away, either on a holiday, or are you off to visitsome family or friends, or are you just staying at home,helping Mom with the housework and Dad with the outsidework? Whatever it is that you are doing, make sure you en-joy yourself. But don’t do anything that you are not allowedfrom your parents. Always ask Dad or Mom if you are al-lowed to do whatever it is you’re planning on doing.

May God be with you during your holidays.Lots of loveAunt Betty

PENPALS WANTED

PLANTSBy Busy Beaver Lorelle Barendregt

A C D F B C J N H -P S U

V A O C E L E R Y -

T X Z

M R W R A P E A S -

G N O

B R U -

E N I C H I V E S

P O T A -

T O U P M T Q P

FIND: Corn Carrots Celery Lettuce Radishes Bean Peas Chives Potato Tomato

Rebekah Barendregt Lorelle BarendregtB0x 47, Grp 4, RR 1 Box 47, Grp 4, RR 1Anola, MB Anola, MBR0E 0A0 R0E 0A0

Rebekah is 10 years old. She enjoys reading and do-ing crafts. Lorelle is 14 years old. She likes to go reading,puzzling, writing, coloring, swimming, biking, enjoys gar-dening, arts and crafts and playing outside.

Unscramble the words

By Busy Beaver Jessica Bethlehem

1. KWOR ________________________________2. WROC ________________________________3. EEPJ ________________________________4. DEFE ________________________________5. ELAF ________________________________6. CKLCO ________________________________7. RADH ________________________________8. TSIH ________________________________9. KOTO ________________________________

10. TAYNGINH ________________________________


I will praise You, for I am fearfully and wonderfully made. Psalm 139:14aWe thank our Lord who in His love granted us a lovely daughterSHAUNABorn on June 9th, 1999Proud parentsMark and Sharon Geurts (Nienhuis)13 Townsend Street, Armadale WA 6112 Australia

With joy and thankfulness to the Lord, who has blessed us withanother child, we proudly announce the birth of our son ALEX MICHAEL Born May 23, 1999 George and Elaine Brinks (nee Toet) A little brother for Todd and Shannon 107 Rougeau Avenue, Winnipeg, MB R2C 5B6

With great joy and thankfulness to the Lord weJake and Nancy Leguijtannounce the birth of our son JACOB Born May 29, 1999 Praise God from whom all blessings flow! #42-8716 Walnut Grove Drive, Langley, BC V1M 2K2

I will sing of the LORD’s great love forever; with my mouth I will makeknown your faithfulness through all generations. Psalm 89:1With joy and thanksgiving, we praise our heavenly Father who hasenriched our family with the birth of our son AIDAN HENDRIK Born June 3, 1999 Ed and Carolin Helder (nee Doornbos) 635 Rundleside Drive NE, Calgary, AB T1Y 1E3

Thou dost show me the path of life; in thy presence there is fulness ofjoy, in thy right hand are pleasures forevermore. Psalm 16:11With thankfulness to the Lord for making everything well and for bless-ing our family so richly, we wish to announce the birth of our son. Wenamed him JUSTIN WILLIAM He was born on June 30, 1999 Gord and Gelinda Vanwoudenberg (nee Stieva) Christina, Corissa, Amber†, Emily†3926 Fletcher Avenue, Vineland, ON L0R 2C0

With thankfulness to the Lord, who made all things well, we joyfullyannounce the birth of our first child, a son. We named him DANIEL FREDRIK Born June 17, 1999 Garry and Christina Boeringa16th grandchild for Mrs. Anne Boeringa28th grandchild for Mrs. Margaret VandermeulenBox 2177, St. Marys, ON N4X 1A1

I praise you because I am fearfully and wonderfully made. Psalm 139: 14We rejoice in the LORD for his precious gift. We, Frank and Shawn Post (nee Douma) and proud big brothers Dylan, Darrin and Tyler announce the birth of our daughter and sisterNADIA NICOLEBorn on June 8, 1999 weighing 7 pounds and 12 ounces. She is the 6th grandchild for John and Linda Douma and 28th grandchild for Kees and Jenny Post.2871 Darien Road, #21, Burlington, ON L7M 4R6

With thankfulness to the Lord, and with great joy we, Mr. and Mrs. R.van Delft, and Mr. and Mrs. B. van Raalte, announce the marriage ofour childrenCOLLEEN ANN ELISABETH to JEFFREY RICHARDThe ceremony will take place on Saturday, August 7, 1999 D.V. at 2 p.m. in the Providence Canadian Reformed Church. Rev. R. Aasman officiating.“And over all these virtues put on love, which binds them all together inperfect unity. Colossians 3:1465 Forest Drive, St. Albert, AB T8N 1X3

With great thankfulness to the Lord, weMr. and Mrs. H.A. Stel and Mr. and Mrs. C. Hamoen are pleased toannounce the marriage of our childrenMARIA LOUISA and KENNETH NEILThe ceremony will take place, the Lord willing, July 9, 1999 at 1:30p.m. in the Canadian Reformed Church in Neerlandia.Psalm 128Future address: Box 216, Neerlandia, AB T0G 1R0

With great thankfulness to the Lord who brought our children to-gether, we Mr. and Mrs. H. Winkelaar and Mr. and Mrs. H.A. Stel arepleased to announce the forthcoming marriage of our childrenHARRIET JENNETTE and MARCEL JACOBThe ceremony will take place, the Lord willing, August 13, 1999 at1:00 p.m. in the Canadian Reformed Church in Abbotsford.Psalm 25 verse 6 Book of PraiseFuture Address: 4411 - 56 Avenue, Barrhead, AB T7N 1K1

Yea, our hearts are glad in Him, because we trust in His Holy name.Psalm 33:21With thanksgiving to our Heavenly Father for His guiding Hand in ourlives, we ANGIE (Angenieta Nancy-Lynn) KAMMINGA and FERNAND (Frederik Hendrik) JONKER joyfully announce our forthcoming wedding.It will take place at eleven in the morning on July 24th, 1999 in theGrace Canadian Reformed Church at Winnipeg, Manitoba. All are in-vited to come witness our vows.281 Knowles Avenue, Winnipeg, MB R2G 1C9(204) 792-1970 [email protected]

CLARION ADVERTISEMENTS

Births

Weddings


1974 – July 12 – 1999The LORD, the LORD, is my strength and my song; He has become my sal-vation. Isaiah 12:2With gratitude to the Lord for His abiding faithfulness and love demon-strated in the lives of our parents, we their children celebrate withthem 25 years of His blessings.HARRY and MARTHA MOES (Vreugdenhil)

RandyMark and AnnemarieReneeLucas and RachelJamesNathan

20646 39A Avenue, Langley, BC V3A 4Z2

1974 – August 16 – 1999With gratitude to our heavenly Father who has kept them in His care,we joyfully announce the 25th Wedding Anniversary of our dear parentsHANK and JACOBA GELDERMAN (nee Post)Their thankful childrenDundas, ON: Val GeldermanCaledonia, ON: Michelle and Nathan HelderFlamborough, ON: Aileen

JanBen

May God continue to guide and protect them.We hope to celebrate this occasion D.V. on August 21 with an OpenHouse at our place from 1:00 - 5:00 p.m.831 Centre Road, Box 82120, Waterdown, ON L0R 2M0

1969 – August 8 – 1999Psalm 23With thankfulness to the Lord, who has kept them in His care andrichly blessed our family, we joyfully announce the 30th WeddingAnniversary of our parents and grandparents HENRY and ANNA VELDKAMP (nee Vanderland)Fox Creek, AB: Melina and Raymond Noot

VictoriaCalgary, AB: Tammy and David Schriemer

Deanna, BrentEdmonton, AB: Jason Veldkamp and Coba Schriemer14119-95 Street, Edmonton, AB T5E 3Y6

1969 – July 19 – 1999Be joyful always; pray continually, give thanks in all circumstances, forthis is God’s will for you in Christ Jesus. 1 Thessalonians 5:18With thankfulness to the Lord our God for bringing our parents to-gether and keeping them safely in His care, we joyfully announce the30th Wedding Anniversary of our parents and grandparents. RALPH and GRACE VISSCHER (nee Fennema)Abbotsford, BC: Richard and Gail Visscher

Michael VisscherCody and Jason

Langley, BC: Michelle and James VandeburgtBinbrook, ON: Jeanette Visscher19632-50th Avenue, Langley, BC V3A 4J2

1959 – August 8 – 1999Children’s children are a crown to the aged, and parents are the pride oftheir children. Proverbs 17:6We, the children and grandchildren ofLEO AND MILLIE KNEGTrejoice with them on being able to celebrate 40 years together. We aregrateful for all they have done for us and taught us, for their love forus and for the Lord.

Ed and Greta KnegtLaura, William, Timothy, Esther, Peter, Adrian, Joel

Elaine and Henry TogeretzChristopher, Matthew, Sharlene, Lawrence, Nolan

Sandra and Wayne VanVeenTara, Craig, Megan, Kelly, Bree, Seth

†Mildred Marie KnegtWarren and Stephanie KnegtCarolyn and Andy Bouwman

Eden, Vanessa, Caleb, Hayley†David John Lawrence KnegtAndrew and Teresa Knegt

Chauncey, Cassie, Brenna, TessaBen KnegtLeslie Knegt and Brian Hofsink

You are invited to an Open House, August 7th, from 2-4 p.m. at1081 St. Matthew’s Avenue, Burlington, ON L7T 2J3

1974 – July 19 – 1999With joy and thankfulness to the Lord who brought us together andhas blessed us throughout the years, we wish to announce our 25thwedding anniversary. TONY and ANITA LAAN (nee Noot)Rejoice in the Lord always. I will say it again: Rejoice! Philippians 4:4Edmonton, AB: Nathan Laan

Kristen Laan14543-107B Avenue, Edmonton, AB T5N 1G7

1974 – August 31 – 1999With gratitude to God for His guidance and protection, we are happyto announce our 25th Wedding Anniversary.Always and for everything giving thanks in the name of our Lord JesusChrist to God the Father. Be subject to one another out of reverence forChrist. Ephesians 5:20, 21JERRY and IDA TILLEMA (nee Algra)274 McNaughton Avenue, East Chatham, ON N7L 2G8

1959 – August 29 – 1999I will tell of the kindnesses of the LORD, the deeds for which He is to bepraised, according to all the LORD has done for us. Isaiah 63:7a NIVWith praise and thanksgiving to the Lord for His many mercies shownto them, we joyfully announce the Fortieth Wedding Anniversary ofour dear parents and grandparentsRICHARD HENRY MULDER and LUCY ANNE MULDER (nee Oostenbrink)We pray that He will continue to surround them with His love and care.Grand Valley, ON: Andrew and Marcella Mulder

Derek, Austin, Mercedes and CarterGuelph, ON: Gary and Anita Riemer

Olivia#208 6247-121st Street, Surrey, BC V3X 3J2

Anniversaries


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

Come to the Beautiful ValleyEbenezer Canadian Reformed School of Smithers and Houston,B.C. invites applications for the following positions:HIGH SCHOOL TEACHER (Arts subjects)KINDERGARTEN TEACHERGRADE 6/7 TEACHERfor the 1999/2000 school year.Direct inquiries to the Principal, Henk Van Beelen at (250) 847-3492 (school), (250) 847-5924 (home), (250) 847-3912 (fax), or [email protected] (e-mail). Submit applications to the Secretary of the Board, Mr. Walter VanGrootheest, Box 3700, Smithers, BC V0J 2N0

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]

Teaching Positions

Obituaries

October 24, 1919 - July 6, 1999One thing have I asked of the LORD, that will I seek after; that I maydwell in the house of the LORD all the days of my life, to behold thebeauty of the LORD and to inquire in His temple. Psalm 27:4At His appointed time, the Lord took unto Himself, his child, ourbeloved husband, father, grandfather and great grandfather.CORNELIS LEYENHORSThusband of Wilhelmina Leyenhorst (nee VandeBurgt), since Sep-tember 23, 1942.Children:Surrey, BC: Audrey and Clarence MostertChilliwack, BC: Minnie and John HuttemaAbbotsford, BC: Jenny and John Pruim

Casey and Nelly LeyenhorstMarian and Pete Nienhuis

Surrey, BC: Harold and Annette LeyenhorstChilliwack, BC: Martin and Annette LeyenhorstPitt Meadows,BC: Eric and Shirley LeyenhorstArmstrong, BC: Tilda and Bill Pothoven

Ralph and Joyce LeyenhorstAldergrove, BC: Stan and Lynn LeyenhorstCoaldale, AB: Andrew and Betty Ann Leyenhorst53 grandchildren and 47 great grandchildren5899 - 173 Street, Surrey, BC V3S 4A4

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Available

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clarionclarionmagazine.ca/archives/1999/341-364_v48n15.pdf · the previous synod (1997). this means...

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