                                           T H E   S T A N D A R D   B E A R E R                                               327
 _I                                                                                                                   ^_
 dogma verheven, en daardoor alle verdere studie over
 deze kwestie feitelijk den pas afgesneden.                        The Reunion Of The Christign Reformed
     14. De Christen  scheidt   zich niet in  Anabaptis-               And Protestant Reformed Churches
 tischen zin van de wereld ; ook is het niet zijne roeping
 de `wereld' te verbeteren, maar om heel zijn leven in                   (Translated from the Holland by Rev. H.  VeldmanlA
`de wereld uit het beginsel der wedergeboorte en  naar
 den Woorde Gods te leven, en de zaak van den Zone                           Is it demanded, possible, desirable?
 Gods te vertegenwoordigen als van de partij des leven-
 den Gods.                                                            The immediate occasion of this meeting of certain
     15. Daar de onderscheiding "beeld Gods in engeren             leaders of the Christian and Protestant Reformed
 en in ruimeren zin" licht aanleiding zijn kan tot het             Churches has undoubtedly been the visit of Dr. K.
 misverstand,  als zou er nog iets van de positieve wer-           Schilder among us. Now and then, also before the
 king der oorspronkelijke gerechtigheid zijn  overge-              coming of the professor at Kampen, the sentiment was
 bleven in den gevallen mensch, is het beter te spreken expressed that the difference between both churches
 van het beeld Gods in formeelen en in materieelen zin, was not sufficiently important or fundamental to justify
en te zeggen, dat het laatste in zijn tegendeel werd their separate existence. Never, however, did this
 omgezet door de  zonde.                                           lead to any definite action. It was Dr. Schilder who in
     16. Het zoogenaamde "werkverbond" was geen ver-. his lectures among us not only  eqressed the sentiment,
 bond der werken, maar de eerste en aardsche open-                 but also urged, that both groups should seek one an-
 baring van Gods vriendschapsverbond.          In dit verbond other anew, should try to arrange a conference at
 kon de mensch het eeuwige leven niet verdienen, noch              which the points, which had caused their division,
 ook ooit bereiken, doch slechts het aardsche leven, dat would be discussed, so that they, if possible, could once
 hij bezat in den weg der gehoorzaamheid behouden.                 more live together under one ecclesiastical roof. At
     17. De overheid als zoodanig, afgedacht van de the conference which we, as  :.Protestant  Reformed
 zwaardmacht, is niet ingesteld om der zonde wil, maar ministers, held with the professor, one of the  tist ques-
 opgekomen uit het huisgezin. Haar gezag kan.daarom                tions which he laid before us was whether we would                 .-
 ook  worden  verdedigd met een beroep op het vijfde be found ,willing  and prepared to attend such a col-
.gebod.                                                            loquy. And as I wrote in the Standard Bearer, the
     18. Een goddelooze overheid staat  we1 op de plaats hope was expressed in more than one quarter in the
 des gezags, waarmee zij van Godswege is bekleed, maar Netherlands that one of the fruits of Dr. Schilder's
 regeert  niet bij de gratie Gods.                                 trip might be that such a reunion would be effected.
     19. Synode en Classis zijn geen vergaderingen met Therefore, I think the conclusion wholly justifiable
' hoogere macht  bekleed dan de kerkeraad,  doch s!echts           that it was especially upon his urging that certain
 meerdere of breedere vergaderingen ; zij kunnen dus of the Christian Reformed brethren ventured the at-
 niet de bevoegheid hebben, om ambtsdragers uit hun tempt to call a meeting as this together. And person-
 ambt te ontzetten.                                                ally I desire to express my appreciation and grateful-
     20. De geschiedenis bewijst duidelijk, dat de  tegen-         ness for the invitation which we received to attend this
 woordige  Protestantsche  Gereformeerde  Kerken niet gathering.
 uit de Christelijke Gereformeerde Kerken zijn uitge-                 Meanwhile, I deem it of the greatest importance for
 treden, maar door de laatste buiten haar gemeenschap the success of such an attempt that we understand
`zijn gebannen,  omdat ze zich meenden te moeten  keeren           one another correctly, and that some preparative for
 tegen de uitspraken van de Kalamazoosche synode.                  our discussion of the various questions, which now or
                                               Ik dank u.          later will be discussed, cannot be considered undesir-
                                                      H. H.        able. Even generally this is true. I am an enemy of
                                                                   all compromise. No blessing can be expected from a
                                                                   superficial discussion of the issues and a subsequent
                          IN MEMORIAM                              reconciliation and reunion. A thorough discussion of
     Sij dezen betuigt de kerkeraad der Protestant&e Gerefor-      the differences is therefore demanded. But I believe
 meerde Kerk te Rock Valley, Iowa, zijn  hartelijk   deelneming    that especially the circumstances under which this
 met Mr. en Mrs. Jake Van den Top, onze  mede ambt&rager,  in      meeting was called together prompt us to carefulness.
in het verlies van hun dierbare moeder,                            In the first place I believe that the coming of and asso-
                   MRS. G. VAN DEN TOP                             ciation with Dr. Schilder here and there has aroused
en bid hun des Heeren vertroosting toe.                            a certain enthusiasm which has beclouded the judg-
                             Namens den  Kerkeraad                 ment of some: When presently the esteemed professor
                                      John Kuiper, Pres.           will have returned to the Netherlands, both, he and we,
    Rock Valley, Iowa.                Tim XCooima, Scriba.         will reflect more calmly and soberly upon these matters,


328                                      T H E   S T A N D A R D   B E A R E R
- -                             -.._-               _
which is an indispensible requisite for a clear and of the schism and discord which has existed in the
sound understanding of them: I am of the opinion church of Christ through the ages ; it is a sin against
that it must not be considered impossible that there God, in conflict with the prayer of Christ, and caused
is also at present strange fire upon the altar. Matters,    by the darkness of our mind and the uncharitableness
especially now, must not be hastened. In the second of our heart." (Dogm. IV, 344).
place, I deem it not impossible that our esteemed guest        Yet it will not do to urge a union of all which upon
from the Netherlands views the matters which separate earth calls itself with the name of church. Although
us, I would say, in a different light than we. It is his    it is understandable that men, prompted by a fervent
judgment, if I am not mistaken, that we in 1924 fought desire for an ejrroneously  conceived unity of the Church
a too severe battle relative to the question of common oftentimes permitted themselves to be misled to seek
grace, and that our differences are not  sticiently         the realization of such a unity by power or artificial
serious as to warrant our separate existence. To such a means, or by syncretism and denial of principle, yet we
judgment I could agree only if it should be based upon may not cooperate with such movements. The division
a thorough discussion. And in this view of the matter within the Church upon earth is simply a fact. That
I  do not stand alone. In one of the last numbers of which calls itself church upon earth may certainly in
"De (Christian Reformed) Wachter" one may read the first place be distinguished as true and false church..
that we, according to the judgment of the writer, are With the latter group we must certainly number those
walking a deeply sinful way, are, to be sure, not to be so-called churches, who no longer reckon with the Word
viewed as heathens and publicans, `but must neverthe- of God and proclaim human wisdom instead of the
less be treated as objects of admonition, that we may gospel of Christ, who have broken with the broad
repent of our evil way. I certainly need not assure the fundamentals of Christianity, such as the Godhead of
brethren present here that my presence here must be Christ, the atonement through His blood, the resurrec-
viewed as a proof of my readiness to submit myself tion and the return of the Saviour. But also that which
to a brotherly admonition. I do not say this because in a broad sense of the word must be considered as be-
of a lack of brotherly spirit. To the contrary I declare longing to the true Church, because the Word of God
myself ready, for the success of this meeting, to lay is known and proclaimed there in a greater or lesser
aside for the present the grievances which I think to degree, is characterized by various degrees of pureness.
have and to forget them insofar as possible, and to There is difference in pureness of confession, difference
adopt an attitude of friendship. However, in order to with respect to the administration of the sacraments,
express at the very outset my opinion, I do maintain        difference in church-government and in the form of
that a meeting of this nature is justifiable and can be Divine worship. Irrespective even of the false church
a blessing only then when it purposes to discuss thor- it will not do to bring under one ecclesiastical roof
oughly the issue, which now separates us. This essay whatever may have any claim to the name of Church.
may be viewed as an introduction to such a discussion This must be considered impossible already because of
and as an explanation of our viewpoint.                     practical considerations.    But of far weightier im-
       And then I would begin with that concerning which portance is the fact that the chief calling of the church
we undoubtedly all agree. Firstly, we certainly all upon earth is to preserve and proclaim the Word
agree on this, that the Church of Christ is .one. It is     purely, an.d that by such an attempt unto fusion the
one body, one in its Head, Christ Jesus our Lord, one truth would not only be beclouded and more and more
in the Spirit, united in the bond of peace through the adulterated but erelo-ng be wholly lost. Especially for
one faith, even as there is one God and Father, Who is this reason the Church is @led unto progressive re:
above all and in all. That unity must also be realized formation, in order that it may continue to keep and
and manifested as much as possible in the Church upon maintain the truth over against evil influences from
earth. Therefore it is the holy and solemn calling of within and without, as well as to seek its (the truth)
all believers to seek that true unity with all that is in further development. Also because of this a church
them. That which as Church of Christ belongs to- can have the calling, under specific circumstances, when
gether must not be separated, much less live in a re- it has become impossible within a certain church-con-
lation of enmity. All division must be avoided. And          nection to maintain the truth purely, that it return
whoever causes that that, which is truly one and' be- and separate. And, finally, because of this very reason
longs together is torn asunder, shall bear the judgment. it is the calling of every believer to affiliate himself
We agree with Calvin who teaches us that the Church with that church which according to the conviction of
is therefore called general or Catholic," because one his heart is the purest revelation of the body of Christ.
Cannot  contrive two or three churches without dividing      "There is", writes Bavinck, "great difference in the
 Christ, which is not possible." (Inst. IV, cap.  I, 2). pureness of the confessions and the churches. And we
And we would subscribe to the word of Bavinck: "As must abide by and strive for the purest. Who there-
Christians we cannot humble ourselves enough bemuse          fore becomes convinced that the Protestant Church is


                                     T H E   S T A N D A R D   B E A R E R   .                                   329

better than the Roman Catholic, and the Reformed is stands upon the basis of that reformed confession,
                                                                                           ,..
purer than the Lutheran or Remonstrant or the Bap- maintains and practices that confession, belongs to-
tist, must, without necessarily condemning his church gether. They,  wh.o embrace that confession, should
as false, leave the one and afllliate  himself with the either live under one ecclesiastical roof, or, when lan-
other. And to remain in one's own church, notwith- guage and distance render this impossible, enter as
standing much unpureness in doctrine and life, is duty sister-churches into correspondence with each other.
as long as we are not hindered in being faithful But it is also equally true that whatever departs from
to our own confession, and, be it indirectly, are not this confession, be it in doctrine or life or both, must
forced to obey men rather than God". (Dogm. IV, 347).         remain separate, or be compelled to separate from
And to this we add that whoever does otherwise simply the reformed churches. '
aids the false church. And this also signifies that,             With this, I believe, we all agree.
when one is hindered within his own church in con-               Since 1924 two church-groups exist among us, the
fessing and in walking according to the pureness of possible reunion whereof is the subject of our discus-
the truth, and there is  no  other church in the vicinity sion.      Before 1924 these church-groups were one.
with which he would be able to affiliate himself, he is       Both confess to stand on the basis of the Reformed
called upon to strive for a new and purer revelation Confession, as expressed in the Three Forms of Unity.
of the church upon earth.                                     `However, mutually they accuse one another of depart-
   Therefore- the reformed have always emphasized ing from that confession. I will attempt  to describc,as
the knowledge of the earmarks of the true Church. objectively as possible the cause of this separate ex-
Generally three, at times two, such characteristics are istence. About 1920 a difference of opinion arose with
mentioned. They are: the pure preaching of the Word respect to the issues of common grace. Two brethren,
of God, the proper administration of the sacraments, being compelled by an ever-increasing spirit of worldly-
and the exercise of church discipline. These three, mindedness which revealed itseif in more than one way
however, do not exist indepent of each other, and in in the churches, as well as by the striving of some
the final analysis, can all be reduced to the first: the within the churches for a broader interpretation of
pure preaching of the Word of God. Where the pure- the reformed truth, revealing itself in what was known
ness of God's Word is maintained,' there the sacra- at that time as a "new mentality", and by the fact
ments will also be administered according to that Word, that this "new mentality", although rejecting the
and there church discipline will also be enforced. Kuyper of the antithesis, was very enthusiastic, fana-
Moreover, as we have already declared, it is the chief tic, about Kuyper's "common grace", busied  themselves
calling of the Church to preserve and proclaim the with this "doctrine", compared it with Scripture and
Word of God and to confess it in the midst of the             confession, and came to the conclusion, not only,that
world. Where God's Word is, there is the church ; the name common grace or general grace was not
where the church is, there God's Word is kept, be- proper, nor that we were in need of a better presenta-
lieved, confessed, proclaimed and practiced. Where tion or further development of that doctrine, but that
God's word is preserved, believed, confessed and pro- the doctrine itself was principally not in harmony with
claimed most purely, there you have the purest revela- the reformed world- and life-view, and therefore must
tion of the body' of Christ. With that church we must be rejected. Already in 1924 the undersigned, as co-
afilliate  ourselves. In behalf of the pureness of that editor of The Banner, in connection with his descrip-
church we must watch. The unity of that church we tion and evaluation of the covenant with Noah, re-
must preserve. And that church must be kept pure vealed his sentiments with respect to this doctrine in
from whatever reveals itself as not belonging to it.          unmistakeable terms. At that time nobody opposed
   The purest revelation of the church upon earth is his presentation. In connection with the Janssen-case,
for us, beyond any doubt, the reformed. This we however, in which the undersigned took an active part,
must express without any hesitation. The pure main- the opposition broke loose. Struggle broke forth.
taining of the Word of God signifies, according to our        From both sides brochures were written. Protests
sincere conviction, the maintaining of the reformed were lodged at the respective consistories.              Shortly
truth, as expressed by the Three Forms of Unity. before the synod of Kalamazoo, 1924, the matter came
According as a church maintains the reformed truth before the classes. From the classes the case went to
it is purer; according as it departs from that con- the synod. The synod of Kalamazoo confirmed the
fession it is in that measure less pure. Whoever is issue of common grace in the known three points.
not willing to maintain this has never considered his These taught, that,. besides the saving grace of God,
own confession seriously. And whoever does not dare to which concerns only the elect, there is also a non-saving
express this publicly, especially in our day, is  unfai+h-    grace, "gracious disposition" in God, which is general,
ful to the truth of God. With respect therefore to our in which also the reprobates share, which also appears
meeting and colloquy the situation is this: whatever from the preaching of the gospel to all men; tln&there


 330                                  T H E   S T A N D A R D   B E A R E R
  -        -            -I                                                                                        ._I
 is an operation of the Holy Spirit, besides regeneration,       Although the synod took no further action, both
 &ug-eby sin in the natural man and in the community classes, where the accused brethren resorted, did, es-
 is restrained ; and that by an influence of God upon pecially when a beginning was made in the  StancFn?d
 him the natural man is  enab!ed  to perform civil good. Bearer to fulfill the promise which both brethren had
 Subsequently the synod declared that the accused             expressed at the meeting of Synod, and they began to
 brethren are reformed with respect to the fundamental        submit the  synodical  declarations to a thorough critic-
 truths, as formulated in the confession; that, however,      ism. They demanded of the involved consistories that
 various expressions in the writings of the accused they place their pastors before the question whether
 brethren could not be harmonized with the  above-            they would agree.with  the adopted three points, and if
 named. three points; it decided further to admonish they would promise; with the right of appeal, never to
 the brethren, as well as the churches in general, to         teach- anything, privately or publicly, which conflicted
 guard themselves against onesidedness, and also that with those points. In short, the consistories refused to
 there was cause for warning against worldly-minded- heed this demand of the classes, and appealed to the
 ness and the misuse of the doctrine of common grace.         synod of 1926. And the pastors were in argeement with
 The synod took no further action. It did not admonish the consistories. Thereupon the ministers were suspend-
 the brethren personally at the meeting; it did not de-       ed from office because of insubordination to the "proper
 mand of them a declaration or promise of agreement ecclesiastical authorities".            Upon the same ground
 with the adopted points, and it did not make the. case the consistaries were deposed. True, there was form-
 pending at the respective consistories,  which'did  take ally a slight difference between the action of C'assis
 place, e.g., in the Bultema case, 1918. And all .this  the Grand, Rapids East and that of  Classis Grand Rapids
 synod neglected to do, notwithstanding the fact, that West. The  .first declared the consistory of Eastern
 the committee of preadvice ad hoc had advised such an Ave., outside of the church-connection, the latter simply
 admonition and the demand of a promise by the breth- deposed the consistory of Kalamazoo I. But essentially
 ren at the very meeting of synod ; also, that the accused there was no difference also in this respect, inasmuch
 brethren had declared at the meeting of synod, by as also Classis  East advanced as the ground for its
 word and in writing, unequivocally that they could action that the consistory of Eastern Ave., was guilty
 not submit themselves to the decisions of synod. The of insubordination to the "proper ecclesiastical authori-
 conclusion of the protest presented by Rev.  I-I. Danhof ties". The ministers were deposed from office by a
 at the very same synod reads as fo?lows:                     later classis.
        "Altogether I readily agree that various expres-          However, the consistories and ministers continued
 sions in the writings of the brethren Danhof and Hoek-       to function in their office, and paid no attention to the
 sema cannot very well be harmonized with that which decisions of the classes. The overwhelming majority
 the synod sets forth in points A, B, and C, yet it is of their congregations, moreover, supported the con-
 my holy conviction that their expressions, if but left sistories. They also united  at  the  very outset  and
 in their proper context, are not essentially in conflict provisionally, together with the consistory of Hope,
 with the Confession and Scripture. Irrespective then who with its pastor;Rev.  G. M. Ophoff,  lad meanwhile
 also of the fact that each particular work concerning become involved in the issue and also been deposed by
 any definite point, just because it is special and con-      Classis  Grand Rapids West. Later also Rev. D. Junker,
 cerns a definite point, must lead in. a certain definite after he had presented his objections against the Three
 direction; I contend that the brethren earnestly strive Points, was deposed by Classis  Zeeland. Until 1926
 for a rich and complete presentation of God's  revea!ed      they called themselves the Protesting Christian Re-
 truth; and that such is also clear from their writings.      formed Churches. But when their appeal to the synod
 Although they then may differ from the present three of 1926 had been disallowed, dismissed by this gather-
 Synodical declarations, yet I deem it necessary to main- ing because they stood outside of the church-connection
 tain emphatically over against Synod that their senti-       (Acta  1926),  they organized themselves into a definite
 ments are in harmony with Confession and Scripture. church-organization with the name of Protestant Re-
        Whereas this is my earnest conviction, the Synod formed Churches. And to the present day we have re-
 will certainly understand me when I hereby declare mained standing and also increased in membership.
 that I deem it my calling before God and the churches, I believe I may say that we all can agree on this pre-
 not  oti'y to protest formally against these  Synodical      sentation of the origin of the Protestant Reformed
 decisions, but also to adopt practical measures over Churches and the  historica occasion and cause of our
 against them, both as delegate, of  Classis  Grand Rapids separate existence.
West and as one of the two brethren condemned with                NOW I come to the question which faces this gather-
 respect to the above-named three points. I believe that ing, be it not in an official sense: Is it required that
 for the sake of honesty it was necessary for me to the breach be healed? Is it possible? And is it de-
 say this."                                                   sirable ?


                                                                                 .



                                     T H E   S T A N D A R D   B E A R E R '   "                                   331
                                                                           --
                                                             *
    The first question is here the  most important,  apd,         they must acknowledge that they erred in 1924, then
in a certain sense, the decisive question. It can and             the three points will presently he recalled, and then
must be worded thus: Is it the will of God that the they will stand with us upon the same confessional
above named church-groups unite? If it is God's will basis. Only in this manner may we proceed. Any
it must be done. Then we certainly face the calling other way is the way of compromise, which I will con-
to exert ourselves to the utmost, through faith, in order tinue to refuse;
to realize this union. More than once Dr. Schilder  has              If we succeed in this way to come to an agreement,
emphasized this calling, in the Netherlands and during certainly the most important purpose of this Colloquy
his stay among us. And we agree with him that that has been realized. Also then yet difficulties  `will' re-
which according -to God's will belongs together may               main. We may not deceive ourselves into believing
`not be separated by us or remain separated. And I                that they do not exist. In the first place we may not
have sufficient confidence of faith to declare that that ignore the attitude of our people, namely our Pro-
which according to God's will is our calling can also testant Reformed people. The majority of the present
be carried out. If it becomes clear to me that it is generation lived through the history of 1924, and ever
truly the will of God, that the Protestant and Christian continue to feel deeply grieved.            Synodical  reunion
Reformed Churches heal the breach which ,has been together with local division, as in the Netherlands in
,made, and that they again can live together 8s breth-            connection with the A, and B, churches, we do not
ren under one ecclesiastical roof, I declare myself pre- deem desirable. Also our people must be convinced
pared, with all that is in me, to settle accidental and .that  reunion is our calling. They therefore must be
personal matters and grievances in the proper way. kept fully informed concerning the course and the
The important question before which we stand is there- results of our discussions. Moreover, there are griev-
fore: Does God will it?                                           ances which must certainly be adjusted according to
    The answer to this question depends entirely, as the Word of- God. Besides, history has been made
far as I am concerned, upon the answer of another:                also in the last fourteen years. We have our own
do we really stand upon the basis of the reformed con- churches, now twenty one in .number. We have our own
fessions ? The question of the truth must govern, organization. Already for years we  ,have met as  classis
dominate this discussion. And that implies that we and are now ready to organize into a synod. We have
must discuss thoroughly the issue of common grace, our own theological school, to which we are about to
which also includes the three points adopted in 1924. add a preparatry course: We have formed our own min-
To unite  first, in the hope that we then will be able to isters. We have acquired new properties with a value of
solve the questions, would now be impossible. This some hundreds of thousands of dollars, mostly free
 could <have been done before 1924. Since then we have from debt. But also our own: churches have developed
 made history, and it is impossible simply to ignore that in these last years, and this development, I beiieve,
 history. The Christian Reformed Churches have adopt- has been of that nature that we have separated, from
 ed the three points, and later defended them ; we have one nnother still farther since the separation of
rejected and in every way opposed `them, ,have in detail          1924.    Not only have your churches developed in
 presented the grounds upon which we deem them un- the line of the three points, whereas we have moved
 reformed. If we ever are to unite, a discussion of the on in the opposite direction, but since 1924 declarations
 truth,  of the question of common grace and of the               have been made which have made the breach between
 three points, is  first of all demanded. And there are, us more pronounced. There is the question of the re-
 in my opinion, but two possibilities which we in the lation of broader gatherings to the con&tory.  We have
 abstract, may mutually agree to be possibilities. In             maintained the autonomy of the: local  "church; you
 the first place, the possibility is conceivable that the have declared that  classis and synod are  ,sctually
 Christian Reformed brethren convince us that we erred clothed with higher power above the consistory. More-
 in 1924 when we refused to subscribe to the three over, we differ in regard to unions, to divorce, to the
 points ; and unto that end we readily give them by baptism of adopted, children.. All these differences
 means of this discussion full opportunity. On the simply exist. And they do not render .the. reunion any
 other hand the possibility exists that we convince them easier. Notwithstanding I will adopt ,the: point of  .proce-
 that the three points are unreformed, that the synod dure, that, if we actually may come to an agreement in
 of 1924 never should have adopted them, that they the issue of common grace, especially the three. points,
 therefore must be retracted unconditionally;. And unto we have in the main achieved the purpose of this col-
 that end they, the Christian Reformed brethren, should loquy .and may cherish the hope that the reunipn will
 give us equally full opportunity. If they succeed in be effected. Therefore all emphasis must be .laid on
 convincing us we will acknowledge that we erred and this point. It is a question of no significance how long
 that we must unite with them upon the basis of the these discussions may continue. How often we should
 three points. If we succeed in convincing them, then confer we will remain by our purpose to discuss these


  332 -                                 T H E   S T A N D A R D   B E A R E R                                     -
  issues thoroughly. If we desire to hold these con- eousness, and holiness. This man stood at the head
  ferences under the leadership of Dr. Schilder  we can of creation, as king over the earthy  wor!d.  And he
  arrange for his coming to us again. If we would also stood in God's covenant of friendship from the be-
  request one or more of the other Netherland professors ginning. And in that covenant-relation God would be
  to confer with us, there is no objection `whatsoever. his sovereign Friend, cause him to taste the blessedness
  The world today is small and the finances are assured. of the communion of His friendship, in which is life;
  lf the Christian Reformed brethren prefer that Dr. and in that covenant-relation man stood as  friend-
  Hepp should be present at our gath.erings,  we have no servant of the Most High, to represent Him in the
  objection. But we will stand on one point: thorough earthy creation, take up in His own heart the praise
  discussion of common -grace -and of the three points and honor of all creatures, to interpret and express
  in particular is the absolute requirement. These con- that praise and honor before the face of God, love the
  ferences may not have or conceive of any other pur-       Lord his God with all his heart, and in the name of
  pose.                                                     and according to the will of God rule over al! creatures.
                                                            He was office-bearer, prophet, priest and king, with the
                                                            commission, the command and also the right, the power
                                                            but also the authority to subject creation unto himself
      With regard to what I have said thus far there and to cultivate it. In his heart lay the spiritual-ethical
  can be but little, if any, difference of opinion.         center of God's creation. And by means of that central
      With regard to what I am about to say  I now offer point the entire creation was united in love with God
  you an introduction, from our group, to the discussion Himself. Also the creatures, each according to its
  of our doctrinal differences, submitting this introduc- nature, were taken up in God's covenant of friendship
  tion, of course, to your free discussion and criticism. and shared in the good favor of the Lord. And also
  I wouId consider it advisable if also one of the Chris- those creatures, sustained by God's omnipresent power,
  tian Reformed brethren would present such an intro- stood, through man and each in its own place and
  duction. This enables the discussion to become definite. according to its own nature, in the service of God.
  Besides, then we also have something  black  on  white, And also now, according to our confession, the Lord
  so that any misunderstanding will be avoided which God sustains and governs all creatures, that they may
  might arise concerning that which is discussed by us.     serve man in order that man may serve His God.
  And, finally, thereby it will be easier for our people    (Art. 12, Confession of Faith).
to remain informed concerning the course and the               In this harmonic relation of all things to God a
  results of our discussion. In this introduction I offer breach was struck by sin. Only, we must immediately
  you our view of what is called common grace. I will emphasize that the breach was struck in .the spiritual-
  first speak about the so-cal'ed common grace in general, ethical center of the earthy cosmos, in the ,heart of
  then about the three points, and conclude by laying be- man.     Man violated God's covenant. The break is
  fore you twenty propositions for discussion.              therefore spiritual-ethical in character. An essential
      The problem of the so-called common grace con- change in the relation of things was not brought about
  cerns the question of God's attitude over against and by sin. Sin can never have as its result that the
  influence upon the whole of created things in their creation would be annihilated, neither that the mutual
  mutual connection and their development in time, in relation between the creatures and the relation of the
  connection with and in harmony with God's counsel creatures to man would be essentially changed, so that
  in general, predestination with election and reproba- e.g. the creation would have been turned into a chaos,
  tion, the realization of God's eternal covenant, grace if common grace had not intervened. To be sure, the
  and sin, favor and wrath, nature and grace, creation creature bears temporally in connection with man the
  and recreation, Adam and Christ, and it inquires into     curse, is subject to vanity, but the unity of creation
  the  place and calling of God's people in and over was not broken,, the natural, organic affinity (saam-
  against the present world. Viewed thus it is a question hoorigheid) continued unaffected. And, to be sure,
  of great importance with respect to both, doctrine and fallen man became very limited in his gifts and powers
  life.                                                     and natural light, so that he has retained merely rem-
      And then we proceed from the Scriptural idea, that nants of natural light, but also in his fallen state he
  all creatures are one. God did not create in the be-      retained his position at the head of creation. And
  ginning an aggregate  pf creatures, loose, independent although it cannot be said that he is yet office-bearer
  of one another, but a world, a cosmos, a harmonic, of God, and that he therefore has the right to serve
  organic whole. God is one. The world is also one. In in God's House, he certainly continues to stand before
  the midst of the earthy creation stood man. God had the demand, in his position in creation and with all
  formed him after His own image, so that in a creature-    gifts and means to serve his God in love. However,
  1~ sense he resembled Gad, in true knowledge, right- he cannot, will not, and cannot will to serve his God


                                     T H E   S T A N D A R D   BEARBR'                                          333

in love. For a spiritual-ethical breach was  made in Col.  1:15-19.  This is according to God's eternal de-
the relation of man to God. The life of his heart was cree. The eternal Covenant of friendship of God must
subverted into its very opposite. The working of the be established in Christ and be realized by Him unto
image of God, whereby he with mind and will and all          its final eternal and heavenly destiny, when the taber-
his strength went out to God in the state of rectitude, nacle of God shall be with man.             Therefore, God,
was turned about into its reverse. Upon all this em-         immediately at the fall of man, maintains His cove-
phasis must be laid. It is not sufficient to say that man nant, in spite of Satan and sin, but that covenant now
through the fall lost the image of God, far less correct as eternally firmly established in Christ.        Through
is it to say that he lost that image in part. If this last the realization of that Covenant immediately at the-
thought is the result of the distinction of the image fall the friendship with Satan in the heart of man is
of God in narrower and broader sense, it is better to        brought to nought, and through the operation of grace
abandon this distinction. But the image of God turned enmity is wrought in the heart of man against Satan:
about into its reverse. His light became darkness, his Here, however, we face the decree of predestination:
knowledge changed into the lie, his righteousness be- For not all the children of Adam have been predestined
came unrighteousness and his holiness became im- to enter into the eternal covenant of God's friendship.
purity and rebellion in all his willing and inclinations.    Grace develops along the line .of election. Only the
His love, changed into enmity against God. Sin is kernel is affected by grace, the shell or bolster is re-
not merely a defeat or lack, but privatio actuosa. And jected. It is exactly through this that the antithesis
the servant and covenant-friend of the Lord became is realized in the midst of the world. Fact is, also
a friend and covenant-ally of the devil. Also thus,          now the creation in the natural sense remains in or-
however, the Lord continues to sustain and govern ganic connection. Also grace, even as sin;does  not bring
creation by His providential power. And the entire about an essential `change in the temporal existence of
organic existence of things remained essentially un- things. *Out of one blood God created the entire human
affected. If now in this state of things no further race. From a mere natural viewpoint all men are one.
change is brought about, then the final result of history And that man ever  .continues to stand in organic  con;
will be that the completed spiritual-ethical fruit of the nection  with the cosmos, in the midst whereof he moves
life of creation becomes the opposite of that which it and develops. There is therefore no dualism. Nature
should be according to God's creation ordinance.             and grace are no contrasts. And even now we may
   All this, although effected through the wilful dis- remark that grace can never become the cause for man,
obedience of the first man, took place, however, ac-         who becomes partaker of it, to go out of the world.
cording to the counsel and the will of God. Accidents, To be sure, the antithesis of sin and grace is called into
from the viewpoint of God, never occur. God is God. being by the breach of sin and the entrance of grace,
He is in heaven and does all His good pleasure, not the latter developing along the line of election. All
merely in spite of the attempts of Satan and sin, but things continue to exist and develop according to their
also through those attempts. At all times He proceeds own nature, sustained by God's  almighty  power, in
directly to His goal.. Never is He hindered by the           natural affinity. But amidst this temporal existence
creature. There. is with Him no change or shadow of things there arises and develops the spiritual-ethical
of turning. Also the fall is wholly according to the antithesis of sin and grace, of light and darkness, of
counsel of His will and it serves Him in the realization     the love of God and enmity against Him, of life and
of His purpose.     And We had provided something death, of heaven and he?. And through all this God
better for us. His objective was not attained with the does all His good pleasure and He leads all things to
rest of the seventh day. That was but a figure of the their eternal destiny, the eternal separation of chaff
eternal rest in the eternal and heavenly tabernacle, and corn, the eternal realization of the Covenant of
in the eternal kingdom, in which all things will be His friendship.
united in Christ as their Head, when all things in              Grace is therefore never common.
heaven and upon earth will eternally be concentrated            Th.e word grace has a variety of meaning in Holy
in the heart of Christ. He surely is the Image of the Writ. We lack time to enter into these details. But
invisible God, the First-born of all creatures, and that. allow me to present to you the line which we believe t?
to be sure, as the First-born from the dead, the `Head       find in Scripture relative to this concept. The word
of the body, the Beginning, in order that He in all then has in Scripture the meaning of bending, inclin-
things should be the First. And through Him all ing, attraction, beauty, charm, favor; the derivation of
things were created, that are in heaven and that are the word  charis is less certain, although it is plain
in earth, visible and invisible, whether they be that also in the New Testament the word has a great
thrones, or dominions, or principalities  ,or powers; all variety  of meaning.. It signifies pleasantness, favor,
things were created by Him and for Him. For it forfeited favor, working of grace and blessing of grace,-
pleased the Father that in Him all fulness should dwell. thankfulness. In the epistles of the apostle Paul the


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word is often used in contrast with merit and work. mentally all these concepts have the same meaning,
A comparison of many Scriptural passages where the and are one.
Word grace appears teaches us the following. God is              It can then be understood that, in the light of the
in absolute sense the Gracious One. He is gracious ir- above definition, we can never speak of common grace.
respective of any relation to the creature. Grace is a The sinful and corrupt creature can qua talis never be
virtue of God. He is in Himself gracious. For He is           p!easing  to God, but is object of His dislike, wrath and
the absolute and infinite good and glorious God, the          indignation, hatred and curse. Only as that creature
sum-total of all perfections. Therefore He is also the has been incorporated into and is eternally beheld in
charming, the attractive, the gracious God. At His            Christ can it be  phasing  to God and object of His
right hand there are pIeasures for evermore. And as sovereign favour. Only from out of that eternal coun-
the. Triune God beholds and knows Himself perfectly, sel of election can the grace of God in Christ go out to
He is atracted  to Himself, loves Himself, has a pleasure him. And this is undeed the case. There proceeds out
in Himself. But God also has a pleasure in the creature: of the eternal good pleasure of God in Christ an oper-
That creature, especially man, who is formed after ation of grace upon the elect kernel of our race in con-
His image, and in the highest sense of the word His nection with the organic whole of all creatures. And
Church in Christ, He has willed as beautiful There- by that wonder of grace that elect kernel in Christ,
fore He also has a pleasure in the creature, for His          always in connection with the whole of things, is re-
N&i&ii's  sake, and it finds grace in His eyes ; He lavishes deemed, saved, liberated, glorified, lifted up out of dark-
upon that creature the evidence of His favor and draws ness and guilt and sin and death and curse and vanity
it unto Himself with chords of love into His eternal into the state of the heavenly glory of God's covenant
covenant of friendshin. When that creature lies in guilt of friendship. But likewise the wrath of God abides
and sin, so that in itself it cannot be object of God's upon the reprobate shell outside of Christ, and an
pleasure and favor, but, to the contrary, of His wrath operation proceeds from God's aversion and wrath, in-
and3 aversion; and, if that creature then in Christ is dignation and repulsion and hardening, whereby this
from eternity beheld, elected, foreordained by God's reprobate she11 becomes ripe for destruction. In all
sovereign grace to become conformed unto the image this God proceeds directly to His goal. He never
of the Son, justified and glorified. found  Drecious in takes a detour. He never retraces His steps. His work
His eves and engraved in both nalms of God's hands; is never frustrated. His purpose is never thwarted at
and when then that eternal grace  goes out to the any moment in history. This development and opera-
creature, then that grace is, first of all, forfeited favor tion of God's grace and aversion, drawing and casting
a.nd it stands  wholIv  in contrast with work and merit. off, blessing and curse, softening and hardening, con-
That grace blots out a11 our transgressions, justifies tinues  constantIy,  according to His eternal good plea-
us in the blood  of the cross. grants us'the ado&ion  unto sure and in connection with the operation of His pro-
c*hildren.  the right to `eternal life. But.  secondlv,  that vidence and the organic development of our race. In
grace is also a Dower and operation within us. wherebv the actual sense of the word one can therefore never
we are redeemed from the renulsiveness  and dominn-           speak of a checking of this process. To be sure the end
tion of sin, become conformed unto the image  of the does not appear immediately at the beginning. The
<Son. become nleasing  to Cod. formed according to the deve!opment  or, if you will, the process of grace and
image which. He has engraved of us in the nahns of sin is according to God's good pleasure and connected
His hands. And then finally God once more becomes             by His providential management with the organic
for that sinner redeemed by bate.  in his consciousness existence of all things. But that process is not re-
and  eanerience..  the alone  Good.   the  attractive  muI    strained.    It proceeds as rapidly as it possibly can.
~harmine  God. Whose goodness is better  than life and For Christ comes quickly and His reward is with Him
Who is alone worthv  to receive all nraise and adoration to give unto every man according as His work shall be.
and thanksaivina.  In adoration He falls down before             This is our conception of the attitude and operation
God and gives Him char%.                                      of God with respect to the organic whole of the tem-
                                                              poral things, in connection with the counsel and the
   VVJS in general we would draw the lines.                   good pleasure of God, the covenant of His friendship,
   We therefore are of  the belief that there is es- sin and grace, creation and recreation, Adam and
sentiallv  no distinction between such concents  as grace.    Christ, the natural and the spiritual. We have there-
Jaw. goodness. mercv. and whatever related concents           fore, this will be understood, indeed no individualistic,
mav otherwise annear  in Scrintnre. Men have thought particularistic conception of the trememdous work of
*hat thev came closer to  ,the truth when the last  word redemption by the grace of God. Neither do we in-
in  the exnression  "common grace"  wouId  be  renlaced       volve merely the Church as the body of Christ, as the
bv another, such as favorable in&nation,  goodness or new mankind, in the organic conception. This Iatter
mercy, but essentially this makes no difference. Funda-       is done by, Dr. Kuyper. He does have an eye -fq the


                                       T H E   S T A N D A R D   B E A R E R                                  335

fact that God did not elect a number of individuals, to understand that an operation of Gods grace  issue,d'
redeem them as the severed branches of the tree of our through the pleaching  of Jonah upon Nineveh,  figure
race, but that the organism, as body of Christ, as the of the world, in which the resurrected Christ will pre-
actual mankind, is saved and glorified by God. But he sently celebrate His triumphs, and that Nineveh re-
does not further apply this thought to the  orga.nic  whole pented  upon the preaching of Jonah, Fact is, there
of  a!1 creatures. Therefore he speaks of original crea- were also thousands of children, who could not discern
tion-idea. It is because of this that he always presents between their right and left hands, and, besides, much
the matter as if a breach, an essential breach was made cattle !
by satan in the work of God, and that sin and death           In the light of the preceding it will be understood
would actually hinder God in the realization of His ori- that we have nothing in common with the anabaptists
ginal creation-idea, were it not for the fact that at     who would avoid the world . To be sure we would not
this juncture common grace intervened restrainingly be of the worId. We know of no synthesis whatever.
between both. Unto this end he presents God as con-       We do not join Athens in wedlock with Jerusalem. We
,cluding  a covenant of friendship with the godless world do not cultivate culture in the name of common grace
outside of Christ, in order that sinful man may choose in  coiiperation with the godless world. We will the
God's side against  satan. And thus he has man living antithesis. We do understand the natural,affinity  of
a relatively good world (schepping) life, from the our entire race in connection with all thin,gs.  We would
principle of a  certai.n righteousness' which was left not go out of the world. We have all th.ings  in common.
him by common grace, and <he has made possible a We work with the same means, gifts, talents and
conception of sinful man, who by the grace of powers as  the world. We must  dea1 with and make use
God cultivated culture. All of history actually thereby of the same institutions, of the home, society, church
becomes an interim. God carries out the covenant and state. Neither can it be the calling of thk Christain
of His election, and saves the new mankind  ; but to improve the world as such, which is impossible.
parallel runs a certain Iine of  commons  grace, along But it surely is his  caPing  to live, throughout his life,
which God realizes His original creation-idea. We, in connection with all things and with all possible
however, involve all creatures in mutual connection means, out of the new life-principle of regeneration,
within the circle of the organic conception, and make and over against that life which comes up out of the
the distinction between the elect kernel and the repro- principle of sin. And it is surely  a'so his calling to
bate shell. And we maintain that upon the whole of represent in the midst of  the world the cause of
created things, in organic connection with each other, Christ, the cause of the Son of God, in word and walk.
an operation df God's grace but also of His aversion,     To that purpose he subjects as much as possible all
of His favour but also of His wrath, of election but things, and unto the realization of that purpose he
also of reprobation proceeds, according  td the counsel uses all means and institutions which may be in His
of His will and according to the nature of the creatures, service. We would be in the world but not of the
each in its own place in the whole.                       world. We desire the Christian home, the Christian
   In that sense we understand that God loves the society, the Christian government and state, Christian
world, in its elect kernel, so that whosoever believeth school, Christian science and Christian culture in
shall be saved, but the wrath of God abideth upon who- general. It lies in the nature of the case that the
soever believeth not. Thus we understand that Christ realization of these things in  concrete  does not al-
is the Head of the church, but also the Beginning of the ways and everywhere take place. The world is power-
creation of God and therefore also the End, the First- ful and often deprives us of our means and position.
born of all creatures and the First-born from the dead, It may be possibIe  to a certain extent in a small country
in Whom all the fuhiess  should dwell, and by Whom as the Netherlands, with a relatively strong Christian
and for Whom all things were created. In that sense population, e. g. to maintain Christian politics and
we understand that God purposed by Himself to gather speak of a Christian government, but in our country
together in one in Christ all things, both which are in this is well-nigh impossible. Some periods in history
hiaven and whi,ch  are on earth. Then we can also un- are thereunto more conducive and favorable than
der&and the covenant with Noah, which certainly others. God does indeed at times give unto His people
is no separate covenant with the world outside of the power and the means to assume control in various
Christ, but God's eternal `covenant of friendshin. re- phases  of life. Then again almost everything is de-
vealed to the church as recentIy  delivered by the flood, nied them.    Nevertheless, whether we have power
with the elect kernel in Christ  in.connection  with the or not never may we become of the world and affiliate
whole of eternal created things. Noah becomes heir ourselves with that world. If we do adopt this pro-
of the world by the grace of God. The sign thereof cedure to exercise power we are lost. At  al1 times we
we have in the all-embracing rainbow, caused by the must represent the cause of Christ, even if we do so
vffect  of the sunlight upon the cIouds. Thus we also only ,by witnessing of the Word, And if then we must


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336                                     T H E   S T A N D A R D   B E A R E R
-_I_
suffer, we will remember the Word of Scripture, that            However, the first point expresses more. Fact is,
it is given us of grace, in the behalf of Christ, not O~IY the synod of Kalamazoo also involved the preaching
to believe in Him, but also with Him to suffer! And of the gospel in this gracious inclination in God and
`the victory is always  our's.  We have therefore good this operation of grace. Synod, in our modest opinion,
courage, knowing that Christ has overcome the world ! did this  nolens   vo1en.s. Fact is, it sought proof for
                                                             common grace in the Reformed  Canfessions,  especially
                                                             in the Canons. Now those confessions, in the nature of
                                                             the case, do not speak of common grace in tee Kuy-
         It will now not be difficult for the brethren to    perian  sense of the word. The synod of  Dardrecht
understand that it was impossible for us to subscribe busied itself with the question of salvation. A grace,
to the three points, or also to promise that we, privately which did not save, simply lay beyond the pale of its
or publicly, would never teach anything which would views  and deliberations. The only place, where the
cbnflict  with those points.        Such a promise would term "common grace" is used in the sense of naiural
ever sileqce  our mouth and cause our pen to become light and therefore is used in a non-saving sense, places
dry. Although it is indeed our conviction that the the term  upbn the lips of the Remonstrants. It lay
synod of 1924 saw the trees of th.e three points, but not    therefore in the nature of the case that synod, seeking
the forest of common grace, yet it is beyond all doubt proof for common grace in the confessions, was com-
that it in those points really adopted the entire common pelled to arrive at the general preaching of the gospel,
grace view of Dr. Kuyper. Nevertheless we also desire whereof the confessions do speak, but the grace where-
to express our objections against those  thre? points in of it always conceives of as particfilar.  Thus it hap-
particular.                                                  pened that in the first point the proposition was adopt-
  ' The fir& point speaks of a favorable inclination in ed that God is gracious in the preaching of the gospel,
God towards all creatures. We have declared more that is, that He in that preaching is prompted by
than once that, if it were possible to take this expres- a gracious inclination, not only towards the elect, but
sion by itself, we would have no objection against the towards all  men This was expressed by the synod of
implied proposition. We have always emphasized that 1926 at Englewood still more clearly than by the
God's grace is not directed individualistically to a few synod  of 1924. In its answer to the consistory of  Middle-
elect, but to  all creatures in organic connection. This, burg, Iowa, which had protested against the declara-
however, is not the case here. This explanation may tions of 1924, that synod speaks of a "goodness or
never be-given .of the first point. The contrast in the grace of God in the causing to go forth of a well-mean-
first point is not "elect only or all creatures"; but ing offer of salvation to all to whom the preaching of
"elect only or also reprobate". It is the teaching of the gospel comes,"as well as of a"certain  grace or good-
the first point that there is in God a gracious attitude ness or favorable inclination of God," which "is re-
towards all men, among whom also the reprobates are vealed over against a group of men broader than the
included. Apart from the saving grace of God shown group of the elect, and that this, among other things,
only to the elect, there is also a non-saving grace of also is evident from the fact, that God wellmeaningly
God, both as an inclination in God and as an operation calls each one to whom the  loveiy  invitation of the
proceeding upon the creature, in which also the repro- Gospel comes."  (Acta   Synodi,  1926,  p. 116). We be-
bate share. That this is indeed the implication, of the lieve that this presentation is not in harmony with
first point appears clearly from the discussion which Holy Writ, neither with the Reformed Confessions.
preceded the adoption of Ohis point at synod. This was And over against this we maintain that the preach-
the issue. This is plain from the texts which the synod ing of the gospel is grace only for the elect, and at
quoted to substarvtiate  the teaching of the first point. the same time a savor of death unto death for the
And this is especially clear from the proof which was reprobates. That the preaching of the gospel is general
quoted  from the confession, relative to the preaching we understand very well. But we believe that the con-
of the gospel. Moreover, this  also appears from the tents of the preaching is  alwayls  particular, that it
discussion which later was carried on about the three promises salvation only to those who beIieve,  that is
points. But c.oncerning  this there is also no difference to the elect, and that it can never be said that it is
among us. We cannot accept this gracious  iriclination an evidence of grace to all who hear the gospel. Ac-
of God and operation of grace towards the reprobate cording to our earnest conviction the synod, with this
wicked. Over against this we maintain that the grace declaration, has passed into the camp of the Remon-
of God goes out to the organic whole of the creatures strants.
in mutual affinity, and in connection, with the elect           The second point speaks of a general operation of
iti'christ,  as the elect kernel. And we declare that at the Holy Spirit, outside of regeneration, whereby sin,
the same time a working of God's wrath and indigna- is restrained in the individual man and in the com-
tion proceeds upon the reprobate  sheil.                     munity. If this means anything at all, it implies that,


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                                     T H E   S T A N D A R D   B E A R E R                                       357

outside of regeneration, a spiritual-ethical operation of operation of grace for good is even similar to regenera-
the Holy Spirit proceeds upon sinful man, for his good, tion, ,differing  from the latter merely in this that it
with the result that he is not as sinful and corrupt does not effect the center of the I. If the same opera-
in the reality of life as he would be without that tion were to penetrate to that center it. would re-
working of the Spirit. Dr. Kuyper differentiates here generate the man.
between mind, will and inclinations on the one hand,           It is this doctrine of Dr. Kuyper which the synod of
and the I on the other hand; and in the I he distin-. Kalamazoo sought to express and exalt to an ecclesi-
guishes further between the kernel of the I and the astical dogma in the second point. This surely appears
different functions and motions of that I. Common from the declaration "that God by the general opera-
grace now can influence, according to him, that entire tions of His Spirit, without renewing the heart of man,
man, with the exception of the kernel of the I. He restrains the unimpeded breaking-out. of. sin." What
writes in "De Gemeene Gratie" II, 306: "Having cor- Dr. Kuyper understands to be.. the center of the I the
rectly understood this, one shall perceive immediately synod of Kalamazoo understands to be the heart. Only
how only that I, as the most inner center, remains the synod improved upon the conception of Dr. Kuyper
what it is, but how on the other hand those inclinations, somewhat by adding thereunto: "by the general opera-
that thinking and willing activity, by rebounding, tions of His Spirit." At any rate we do not say too
undergoes a certain influence of common grace. Test much, when we allege that the second point teaches,
this yourself by taking three, or four thin brass wires, that by a general operation of grace the natural man
which you fasten together at a certain point, spreading is wholly improved, except his heart. His mind and will
them out in various directions ; underneath the point and all his inclinations can be changed or inclined for
where these wires join you, with your left hand, will the good.
bend towards the left, and at the same time, with your         We have various objections against this presenta-
right hand, at the point where the wires join, bend the tion. We do understand, as Art. 13 of our Confession
upper half of the wires to the right. Then you will of Faith teaches us, that God restrains all evil men,
feel for yourselves how the pressure exercised by your yea even the devil,. But of a general operation of the
right hand not only bends the ends of the wires to the Spirit, whereby God would improve the mind and will
right, but will exercise a *certain pressure upon the and inclinations of the natural man, the Confession
lower half of the wires, which sensation you clearly surely does not speak. The English translation might
feel in the fingers of your left hand. The same is true possibly allow the. presentation of synod, inasmuch as
of common grace. When it, at whatever point of the it reads: "that He so restrains the devil and all our
line, takes hold of that line, and in its further progress enemies". But the Holland translations, "hij de ,dui-
bends it to the right, this will produce a tension, a pres- velen en al onze vijanden in den toom houdt," is un-
sure downwards, which will never affect the center of doubtedly the more correct. We read in the French:
the I, but will have its affect upon the inclination, the "En quoi  nous nous reposons, sachant qu'il tient les
consciousness and upon the will. This explains how diables en bride, et tous nos enemis, qui ne nous peu-
the unconverted undergoes the intluence  of common vent nuire sans sa permission et bonne volente."  In
grace in his inclinations,. in his consciousness, and in answer to a  ,protest against this declaration the
h i s   w i l l . "                                         synod of Englewood of 1926 observed rather simply,
    Thus far Dr. Kuyper.                                    that this expression, it is true, does not appear in the
    Whatever one may think of the psychological dis- Confessions, but that it therefore is not less correct,
tinction between the  I and the  center  of the I, one inasmuch as it-is certain that "as God operated by His
thing is certain : if words have `any significance, and Spirit in creation so He also operates by the same
we replace the copper wires by reality, then  D,r.          Spirit in the work of providence. And whereas that
Kuyper teaches here a spiritual-ethical improvement operation of the Spirit did,nc$ cease after the fall of
effected by the influence of Divine grace upon natural man but continues, to those general operations of
man, his mind, his will, yea, even changing the deepest God's Spirit the restraint of sin must also be ascribed."
 inclinations and motives of the heart into the proper Acta 1926, p. 118. As if the ,truth, that in the works
ethical direction, changing him wholly for the good, of God ad estra all three Persons of the Divine Trinity
 except the kernel of his 1. Dr. Kuyper permits also operate according to their own place in the Divine
the Heidelberg Catechism to give this answer to the Household, would necessitate the conclusion that a
 well-known eighth question: "that there is in that I spiritual-ethical operation of grace proceeds from God
 inability to any good and continuously inclination to upon the natural man, improving him in his mind and
 all evil. Whatever of this I is improved or does not will and inclinations. The keeping of devils and evil
 reveal itself is not of the  I, but of common grace". He men under bridle (in den toom houden) is something
 writes literally that the Catechism expresses it in `that altogether. different than the restraining of the .process
manner. De Gem. Gr. II, 307. This spiritual-ethical of sin in the individual ,man and in mankind. Duly


     338                                  T H E   S T A N D A R D   B E A R E R
                                                                                 .--.--
     understanding that all the actions of devils and men the expression, as well as in the light of the discussion
     are bridled by God and governed by Him, unto the which preceded this declaration, that with civil good
     realization of His counsel and the salvation of His own the doing of good in civil life is meant. Here we meet
     in Christ nevertheless deny that there is such an the "doctrine of spheres" "terreinen-leer". In the
     operation of grace by the Spirit, outside of regenera-      "sphere"  of.the first table of the law man is unable to
     tion, whereby the natural man is improved to any            do any good. This after all is "spiritual" good. But
     degree.                                                     in the "sphere" of the second table of the law he can
            As stated above we have many objections against      perform good. And by the "influence" of God, men-
     this view. Viewed psychologically it simply is absurd. tioned in this third point, the same is meant, of course,
     It does not even hold with respect to the copper-wires,, as the "general operations of the Spirit" in the second
     much less with respect to man. I reject with all that point.
     is in me the determinist view that the natural man             Now one must understand that we, before the
     would be able to perform deeds in which his I, the          synod of 1924, had written also concerning this so
     center of his I, or his heart would not be involved.        called civil good, and that therefore that synod con-
     Scripture teaches us that exactly from the heart are sciously condemned our view in this matter. To wit,
     all the issues of life. Yet, my weightiest objection is     in "Lang-s  Zuivere Barren", p. 72, 73, we wrote: "And
     that, according to this view, the reformed teaching,        what then is civil righteousness? In our opinion the
     that the natural man is so corrupt that he is wholly        sinner notes the God instituted relations, the given
     incapable of doing any good and inclined to all evil, laws, means of fehowship,  etc. He notes the propriety
     has become a mere abstraction. He may be ever so and usefulness of them. And now he makes use of
     corrupt in the center of his I, that center is really them for his own sake. If he succeeds fairly well in
     shut off from the actual world by common grace. What this an action will result which formally appears to
     the natural man actually does in this life does not         be in harmony with the laws of God. Then you have
     come forth out of his I or heart, but out of his mind,      civil righteousness, regard for virtue, and an orderly
     will and inclinations, and these have been greatly im- e.xternal deportment. If this attempt fails, as is of
     proved by the general operation of grace by the Spirit. course often the case, then also civil righteousness
     As  th.e natural man appears he is not wholly  cor- falls away ; then the opposite is true. His fundamental
,    rupted, but he certainly exceeds one's expectations. error is, however, that.also in the striving for external
     We opine that this view not only conflicts with our deportment, he does not seek or purpose God. To the
     Reformed confession but also with Holy Writ. Scrip- contrary he purposes himself also in fellowship with
     ture not only knows of no such wholesome operation other sinners and to maintain himself in his sin, with
     of the Holy Spirit, but it teaches the very opposite. It, the entire "world" in whatever he does. And that is
     after all, teaches us that an operation of God's wrath sin. This also actually has evil results for him and
     is revealed from heaven, whereby He in such a way his fellow-creatures.              His action over against his
     operates upon the godless deserter of the way of the neighbors and fellow-creatures takes place acc,ording
     Lord, causes such an operation to proceed upon his to the same rule and with the same results. It there-
     lusts and desires, that he is given up in an evil sense,    fore happens that sin always develops and that cor-
     to do things' unseemly, proceeds from bad to worse.         ruption continues, and, yet, there remains relatively
     Whereas we readily admit that the sinner is restrained a formally just behavior according to the laws laid
     in various ways by the all-controlling providence of down and instituted by God. And yet the  natura1
     God according to the counsel of `His will, and at the       man never performs ethical good. This is our view.
     same- time duly understand that the process of sin is       Who now will venture another explanation?"
     bound to the organic development of the human race,            This view, which completely explains the so-called
     and finally also clearly perceive that every man does       "civil righteousness" as out of the totally corrupt man,
     not commit all the actual sins but that each, according who, however, has natural light, without any in-
     to his own place and time, his own adaptability and         fluence of common grace upon him, synod did not want.
     character, gifts and means, develops the one root-sin At any rate it thought it necessary to put something
     of Adam unto the completed fruit, we will continue to       else in its place. And that something else is then that
     maintain that the second point is in conflict with both,    wholesome influence of God, those general influences
     Scripture and confession.                                   of the Spirit, those general operations  of'grace by God
        With respect to the third point we can now be            upon the nature of sinners, whereby these are en-
     brief, inasmuch as it stands or falls with the second. abled. to perform civil good. And this view we deem
     In this third point the synod declares that God, with- to be in conflict with `Scripture and confession both.
     out renewing the heart, so influences man, that he, al-     It is not necessary at this time to quote from Scripture.
     though incapable of performing any saving good, can The Confession, however, teaches in the Canons III,
     perform civil good, It  is..evident, from the context of IV, 4, that man  hgs retained certain glimmerings


                                       T H E   S T A N D A R D   B E A R E R                                      339
                                                                                                             ~-
 of natural light, that he thereby  `has some knowledge and hardens the other. The preaching of the gospel is
 of God and of natural things, as well as of the dif-         therefore never grace for the reprobate, neither is it
 ference between good and evil, but adds in that part, ever intended to be such by God.
 which the synod of 1924 forgot to quote, that he does           7. Bound to the organic development of our race
 not use that light aright even in things natural and and bridled by God's all-controlling Providence, sin
 civil, yea that he renders it wholly polluted and holds      developes as rapidly as possible, also through an op-
 it in unrighteousness. By this latter presentation we eration of God's wrath upon the lusts of the flesh.
  would abide.                                                There is no operation of the Holy Spirit whereby the
                                                              natural man without regeneration would be improved
                                                              to any extent. E?very man bears the fruit of the  root-
                                                              sin of Adam according to his time, place, circumstances
     I would conclude by placing before you certain pro- means, adaptability, and character.
  positions for discussion :                                     8. Man has some remnants of natural light, not of
     1. God is God and He always performs all His his original knowledge, righteousness and holiness.
 good pleasure. Therefore He also always proceeds These latter are not only wholly lost, but have turned.
  directly to His goal, according to His eternal counsel,     into their opposite. Consequently, the natural  mancan.
  while all things, also Satan and sin and the godless        do nothing else than wholly pollute this natural  right
  world included, serve Him thereunto. At no moment and hold it under in unrighteousness..
 in history whatsoever, from creation to the parousia,
 can we speak of a frustration of an original plan.              9. Civil righteousness is an attempt of the sinful
     2. God's grace is not directed individualistically man whereby he, inasmuch as he perceives by his
  particularistically to the elect, but it is directed to the natural light the of God instituted relations and laws
 organic whole of the Church in Christ as its Head and in the cosmos, and recognizes their usefulness,..for  his
 that in connection with the organic whole of all own benefit wiill adapt his life in connection with the
 creatures, of the entire cosmos. However, the godless life of his fellow-creatures to those laws of God in an
  reprobate is never object of this grace, viewed either external sense. If he succeeds, God, Who holds Him-
 as an inclination in God or as an operation of grace.        self to His own ordinances, grants him success. But
     3. Besides the operation of God's drawing and success is not blessing. In the way of su~ess  *he be-
  saving and lifting up into heaven, glorifying grace, comes ever greater, becomes ever more, responsible,
  proceeding only upon the elect kernel of the created and under the wrath of God increases his own judg-
  things, there is also an operation of God's rejecting, ment.
  repulsing wrath, proceeding upon the reprobate shell.          10. There is in Holy Writ no essential distinction
     4. The covenant with Noah is no friendship-cove- in meaning between such terms as grace, favour, love,
  nant of common grace established with, the sinful friendship, goodness, mercy. They all concern the re-
  world  qzu~  to.& and outside of Christ, but a revelation lation and operation of God's covenant of friendship
  of the one `covenant of God's friendship in Christ, as towards the elect kernel.
  it embraces and takes up into itself the entire cosmos.        11. The idea of a common grace begins in dogmen-
  Temporally creation bears the curse, but presently historical sense not with Calvin, neither can it be
  also the dumb creature will share in the liberty of traced to Augustine, but its beginning must be sought
  the glory of the children of God.                           in the age of the Scholastics, particularIy  with Thomas
     5. All things of this present life, rain and sunshine, Aquinas.      It cannot be said that this  doct.rine  is
  food and gladness, gift and talent, house and goods, preeminently Calvinistic.
  name and position and might, are means, which God              12. The Three Forms of Unity know of no commom
  uses, but whereof also man make use as a rational grace.              The only place, where the term "common
  moral  oreature.    Inasmuch as God uses them, they grace" appears, places it upon the lips of the Remon-
  serve Him in the  fulfilment  of His counsel. Inasmuch strants. The "Three Points" are not explanations but
  as man uses them, they are as so many obligations additions to the confession of the Reformed Churches.
  whereby he is placed before the demand to thank and            13. The synod of Kalamazoo, in its "Three Points"
serve God.                                                    has  ,essentially  exalted Kuiper's "Gemeene  Gratiel',
      6. The preaching of the Gospel is as such neither Common Grace, `to ~a dogma, and thereby rgndered
  a blessing nor a curse. It addresses man as a rational all further study of this question impossible.,
  moral being who is therefore responsible before God.            14. The Christian does not separate him&If  1 in
  God however, uses also that preaching to realize His Anabaptistic sense  fromthe"   tiorld ;. neither. is  it,;. ,ms
  counsel of predestination, both of election and reproba-    calling to better the "world", but to live, throughout.
  tin, so that He, without nullifying the ethical nature his life in the world, from the principle of regeneration
  and responsibility of man,  calls the one unto salvation, and according to the Word of God, and represent the


340                                        T H E   S T A N D A R D   B E A R E R

cause of the Son of God as of the Party of the living
God.                                                                   The Rev. B.. Kok sent the following
       15. Inasmuch as the distinction "image of God in                        article to ' `The Banner "
broader and in narrower sense" can easily occasion
misunderstanding, as if a remnant of the positive op-                                               Manhattan, Montana
eration of the original righteousness had remained
in the fallen man, it is better to speak of the image `of                                           March 29, 1939
God in formal and material sense, and say that the
latter was changed into its opposite through sin.                   The Rev. H. J. Kuiper,
       16. The so-called "covenant of works" was no cove-           Editor of  The  Bunner,
nant of works, but the first and earthy manifestation Grand Rapids, Michigan
of God's covenant of friendship. In this covenant man
could not merit' eternal life, neither ever attain unto             Dear Brother :
it, but merely retain the earthy life which he possessed
in the way of obedience.                                               I have read with interest your editorial in  The
       17. Government as such,  i,rrespective  of the sword BanneT  of March 23, entitled "Shall we seek reunion
power, was not instituted because of sin, but it came               with, the Protestant Reformed C,hurch?  (Churches) ".
up out of the family. Its .authority  can therefore be              It is not my purpose to reflect upon the entire article
defended by appealing to the fifth commandment.                     but only upon that paragraph in which you made an ig-
       18. A godless magistrate does stand in the place of noble and despicable attempt to *discredit my work
auth,ority,  wherewith he is clothed of God, but does and person, not only in the eyes of the members of your
not rule by the grace of God.                                       churches but also of ours. As to the charges you make
       19. Synod and Classes are not assemblies clothed against the many articles which have been written
with a power higher than the consistory, but merely against your church in  The  Standard  Bearer,  and also
!arger  or broader assemblies; they therefore can- the charges you make against our doctrine, I am sure
not have the authority to depose office-bearers.                    that the Editor of  The  Standard  Bearer will amply
       20. History abundantly proves that the present               refute in the very near future, but I feel that the
Protestant Reformed Churches did not step out of slanderous remarks you have made about my person
the Christian Reformed Churches, but were barred by and work here in Manhattan and other places could
the latter from their fellowship, because they felt not go unchallenged. You write that you have written
obliged to resist the declarations of the synod of  Kah- evidences for ~$11 the statements that you made against
mazoo.  I                                                           us, but I challenge you to prove a single one of them.
                                          I thank you.              Some of them are brazen lies and others are a great
                                                  H. H.             distortion of fact. At the conclusion of your  artic!e
                                                                    you write, "It has not been a pleasure to write this
                                                                    article. Would to God there were a way M mend what
                                                                    was torn assunder." I assure you Mr. Editor, that
                                                                    the way does not lie in the direction of your editorial.
                          IN  MEMORIAM                                 I will refute every one of your statements and I
       Whereas it pleased God in His infinite wisdom to take out    hereby challenge you to prove any one of them, and if
of our midst on March 12 our fellow board member and treasurer      you cannot prove them to openly retract. Your first
of the League of Men's Societies,                                   statement is, "This minister moves into one of our
                         HENRY TIMMER                               communities and seeks to create dissatisfaction among
           ./                                                       the members of the Christian Reformed church" This
resolved that we hereby express our sincere sympathy and con-       statement leaves the impression as though I just merely
dolence to his wife and remaining relatives,                        move into a community of my own accord, without any
resolved, too, that we note and ezpress  the truth of Holy Writ     specific charge or..commission  to do so. I assure you,
expressed in Ps.  X4:9: "I was dumb; I opened not my mouth,         Mr. Editor, that I have never moved into any `corn-
for Thou didst it."                                                 munity  unless  I was sent there by our Mission Board,
Further, we resolve to commit the remaining relatives to the        and all the members of our Protestant Reformed
throne of grace for God'smercy  in this hour of bereavement.        Churches are well aware of this fact. And our  pur-
     Done in board meeting of the League of Men's Societies,        pose is not as you state, "to create dissatisfaction
March  -16,  1939.                                                  among the members of the Christian Ref. Church",
                                      A. C. Boerkoel,  Pres.        but to promulgate the truth of God's Sovereign Grace,
                                      G. Borduin, Sec'y.            from which, we believe, your church has officially
       Grand Rapids,  Mich.                                         departed since 1924, and let me add that in our


                                    T H E   STAN'D'ARD  B E A R E R                                              341.

labours  we are constrained only by the love of Jesus      at any time during public worship. Not that I would
Christ and seek the true spiritual welfare of Zion.        consider this a sin, but I do ,not think it would be using
   Also your second statement is not true to fact. the best of judgment under the circumstances.
You wrote "Thus the minister of one of our Western            Neither is it true that I ever made the statement,
Churches - we have information from others which "that the pure doctrine of sovereign grace, which is in
agrees substantially with his - writes that this per- eclipse in the Christian Reformed Church, would be
son rode through his church as though he was its preached in all its purity." Also this is a perversion
pastor and called at every place whether he was wel- of the truth. I do maintain that this doctrine, since
come or not." In the first place let me say that I never 1924 is in  e&pse in the Christian Ref. Church and
called at every place, and secondly  that at present I that we emphasise this  fundamental  doctrine more
cannot recall a single place where I did not feel well     than they, but I deny that I ever had the audacity to
come, and usually I was asked to call again.       And state that by us this doctrine is  preached  in  ull its
even if I had called .at places in which I was not wel-    purity.
come, is not this the experience of anyone that is            But of all the lies and perversions the statement
called upon to do mission work? You write that I which you italicized in this paragraph is the greatest.
rode through the community as though I were its There you wrote                   `Then this missionary created
pastor, I assure you that I never calIed upon one sick,    disturbance by claiming that the consistory was half
or called upon one house of mourning, unless I was hearted in its devotion to the Christian school. He
asked to do so, and I again challenge you to prove called a meeting in view of the alarming situation and
the contrary.                                              before consulting the eon&story  of the Christian Re-
   You further wrote "He did not at once begin to hold formed church sent out a letter  @nnozAming   that the
services but attended all the meetings in the Christian meeting aoould be held in the basement of that church!'
Reformed church : services, weddings and funerals, and If this were true, I agree with you that even the mem-
even had the effrontery to come to the consistory meet- bers of the Protestant Reformed Churches should be
ings." This statement is one concoction of gross lies. ashamed of such depIorable tactics on the part of theti
It `leaves the impression that I acted as though I missionary, and he should be called on the carpet for
were the minister of the congregation and attended such impudent and uncouth tactics. But there is not.
all the meetings, whether public or private, and even one word of truth in it, and you Mr. Editor, know that
had the effrontery to attend th.e meetings of the con- it is a lie ! You say that you have the written evidence.
sistory. Of course I did not at once begin to hold ser- I challenge you to prove it, and unless you apologize,
vices for the simple reason that one must first find I brand you as .a public liar. It is hard, very hard for
a suitable place to meet, and even then we begin by me to write this, but I think it is terrible that you have
conducting our services when there are no services in made yourself guilty of such slander. Are you so
the local Christian Reformed church, so that everyone hard put to defend your shameful editorial against
interested will have an opportuinty to come without Dr. Schilder, that you have to use such tactics to justify
negIecting  their own services. And why should not it, for the whole tenure of this editorial is to justify
I and my  fam$ly attend the public services of the what you had written at that time.
Christian Reformed Church while we have no ser-               What is the truth in this school matter? On October
vices of our own. Were we not born and raised in 24, 1938, I wrote in a letter, "In verband  met de Her-
that church as well as you Mr. Editor? Did you want vorming hoopt  ondergeteekende in de naaste toekomst
me and my family to attend the  locd Catholic or Con- eenige lezingen te houden in verband  met het Christe-
gregational Church? It is not true that I attended all lijk onderwijs voor onze kinderen. Wij mogen ons
the meetings of the Christian Reformed church as you deze zaak we1 eens ernstig indenken wanneer meer
would have your readers falsely to believe. I did not dan twee derden van onze  kinderen het voorrecht van
even attend all the public meetings. I only know of at- Christelijk onderwijs moeten  missen.  Kunnen  wij dat
tending one wedding, and that was public, and very voor Cod verantwoorden?" This last is a true state-
few public funerals. I call this statement a despicable ment of fact, especially if we remember that all of the
attempt to picture me as a bold, impudent and un- young people go to the public high school, and of the
couth character, and I ask you as a Christian for a more than  200 children of grammar-school age, not
public apology.                                            over  70 attend the Christian school. Was that creating
   Your following statement is also untrue. It reads a disturbance, Mr. Editor, by announcing this lecture
as follows : "At the public meetings (as though there and calling attention to this fact? The following week
were ever any others that I attended) he was  very we announced that the lecture was to be held. This
attentive and took notes, of which he made use after- is altogether different than `calling a meeting in view
wards;"  r It -certainly is not sin to be very attentive of the alarming situation.' What possessed you Mr.
at public meetings, but I deny that I ever took notes Elditor, to so distort the truth? We never announced


342                                         T H E   S T A N D A R D   B E A R E R

that the lecture, (not meeting) was to be held in the
basement without consulting the consistory, but we                                   Ingezonden
wrote th& whereas all of our Reformed people were
interested in this vital issue, we would nsk the con-              Hoe een gewoon kerklid tegen de dingen aan&&
sistory for the use of trhe basement and otherwise it
would be held in our auditorium, which I had thought               Ik weet het niet of ge  *h,et al hebt gehoord, anders
would be inadequate. And we had every reason to be- wilde ik het eventjes mededeelen: Ds. H. De Wolf heeft
lieve that the consistory would grant our request for          voor de roeping bedankt, die op hem was uitg&racht
such a worthy cause, especially in view of the fact that       door de Fuller Ave., Eerste Prot. Geref. Kerk, om  /als
just a  feti weeks previous the basement of the church tweede leeraar voor deze gemeente in en uit te gaan.
was available for Republican and Democratic rallies,               Veler  oog was op deze veelbelovende   jonge predi-
which were conducted in a way that was far from kant gericht, en weer anderen meenden dat hij  we1
Christian.           And it was only after the consistory re- wat jong was, en niet bedreven genoeg om deze  zware
fused us the use of the basement for a lecture in tastk  te aanvaarden.                Hoe dit ook mag wezen ; de Ds.
heha!f of Christian instruction that I wrote in a letter liet het ons weten  door een geschreven brief .dat hij na
datied Nov. 7, 1938, "We regxet,  more than words can          een drietal weken, de dingen biddend te hebben over-
express, this lack of cooperation on the part of the wogen, niet de vrijmoedigheid van zijn Zender had
consistory, on behalf of so worthy a cause. We do not ontvangen om in dit deel  van Gods koninkrijk werk-
judge motives, God alone is the Judge. The cause of zaam te mogen zijn. We  zijn dus genoodzaakt om
Christian instruction for our children far transcends weer een drieta1  te maken, om dan vervolgens gemeen-
denominational boundaries." What was wrong in this telijk  te kiezen. Zoo gaat het in de Kerk des Heeren
Mr. Editor, did you not in this same editorial write op aarde, maar ook in iedere gemeente afzonderlijk:
`recognizing each other as brethren in Christ and work- de mensch wikt, maar God beschikt.
ing together where we can for the coming of His king-              `t Is hier in de stad onzer inwoning we1 weer een
dom.`? And whereas I did seek to work together you beetje  stiller geworden nu Dr. Schilder van Nederland
put it in such deplorable light. Is this guarding against      zijn tijd was  aangebroken  om huiswaarts te  keeren.
all bitterness and malice ? Am I to be so slandered Ds. Hoeksema had Ihet voorrecht om de Prof. te verge-
for promoting a lecture in behalf of Christian instruc-        zellen naar het Oosten, alwaar hij nog eenige dagen
tion, while the local pastor had not once lectured in          zal vertoeven, en nog een: getal spreekbeurten heeft
behalf of the cause in all the more than ten years that te houden aleer hij D. V. zijn werk weer zal aanvan-
he has been here?                                              gen in het Oude Vaderland.
   Neither is it true, that I served notice on the con-           Een ieder zal het me  we1 willen  toestemmen, wan-
sistory that it must invite Dr. Schilder, but I merely neer ik beweer dat de Dr. hier in Amerika niet op  va-
informed them that if they did not, then I wouId  feel cantie is geweest, en dat hij heeft te be&&ken  over
inclined to do so. I merely felt that it was but proper een groote capaciteit van werkkracht, en ,het vermogen
that the consistory should do so, but I feared, and            heeft dingen, die hij wil zeggen, bevalIig  voor te stellen.
others with me, that due to your ignoble editorial con-        Er kg ook we1 worden  vastgesteld,  dat de spreker en
cerning  D.r. Sdhilder, that the consistory would refuse,      de prediker niet van elkander verschilden. De gerefor-
but I deny that I ever served notice on them that they meerde  lijn der antithese werd altijd getrokken in
must invite Dr. Schilder. This is enough to show what rede en in de verkondiging van Gods Woord. Ook in
deplorable and unethical methods you have resorted to zijn rede over de algemeene genade heeft Dr. Schilder
in your editorial as far as it concerned my labors here.       nooit getracht  een brug te leggen,  waarop  hij die God
I request  that you publish this article  in the editorial `vreest en hij' die niet van Hem wil  weten,  elkander
columns of your paper and that you publicly admit mogen   ontmoeten,  om dan gezamelijk dit wereldleven
your slander in attempting to publicly picture me as an        te leven op een algemeene basis,  we1 niet zonder  G&i,
impudent and uncouth character.                                maar toch zoo, dat men rich gaat verbroederen met de
                                                               zondige  kultuur-mensch,  in een  kuItuur-wereld,  die
                        Yours for the cause of Truth,          van Hem niet  wil weten. De professor is dan ook  we1
  ._-  ;
   :,_  :.                                       B. Kok.       een beetje bang voor ehet leerstuk der algemeene  ge-
                                                               nade ; en hij heeft het onomwonden uitgesproken dat
                                      -                        hij zich niet kan vinden in bet leer&k der algemeene
   . . . . .    *                                              genade,  zoo het is geformuleerd in de drie punten op-
                              `NOTICE                          gesteld door de  @node van Kalamazoo in `24.
   Any one that wishes to subscribe to De Reformatie              Dr. Schilder spreekt  liever van het gemeen man-
can do so by sending subscription to Ralph Schaafsma,          daat  wmronder  de mensch  staat;  `t is de eisch die
624 Henry Ave., S. E. Grand Rapids,  Mich.                    van Gods wege tot hem kwam in het paradijs.


