                                             he

                       . ..<.'    '    tandard

                                        i          earer

A   R E F O R M E D   S E M I - M O N T H L Y   M A G A Z I N E



In This `Issue


        Meditation:
          Jesus, The Resurrection and the Life

        Editorials:
          Our Schools and Government Subsidy
          A Suggestion About Communion Practices

        The R.E.S. and the W.C.C.
          (see: Examining Ecumenicalism)





                                                      Volume XL V/Number  13fApril  I, 2969


290                                                           THE STANDARD BEARER



                                CONTENTS                                                                   THE STANDARD  BEARER
                                                                                       Semi-monthly, except monthly during June, July and August.
Meditation  -                                                                           Published by the Reformed Free Publishing Association, Inc.
       Jesus, The Resurrection and the Life . . . . . . . . .290 Editor-in-Chief:   Prof.  H.  C.  Hoeksema
Editorials  -                                                                     Department  Editors:   Mr. John M.  Faber.Rev.  Cornelius  Hanko,Prof.
       Our Schools and Government Subsidy (3) . . . . .292 Herman Hanko, Rev. Robert C. Harbach, Rev. John A. Heys, Rev. Jay
                                                                                  Kortering, Rev. George C. Lubbers, Rev. Marinus  Schipper,  Rev. Gise J.
       A Suggestion About Communion Practices . . . .294 Van  Baren, Rev. Herman Veldman, Rev. Bernard Woudenberg
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       About the Communion Thank Offering . . . . . .295                                            Grand Rapids, Michigan 49506
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Meditation

                         Jesus/The Resurrection and the life
                                                                   Rev. M. Schippev

                                              "Jesus said unto her, I am the resurrection and the
                                          life: he that believeth in me though he were dead, yet
                                         shall he live: and whosoever liveth and believeth in me
                                          slzall  never die. Believest thou this?" John 1 I: 25,26.
   The funeral was over!                                                             Strange as it may seem, even the loved ones of the
   The dead had been laid in his grave!                                           Lord must die. Though the Lord loves His people, and
   It was Lazarus, the loved one of the Lord, who had Lazarus was His friend, death, that grim reaper, puts in
passed away. He was the brother of Mary, who loved his scythe and mows down that part of them that is of
to sit docilly  at Jesus' feet to be instructed of Him; and the earth earthy:For flesh and blood cannot enter into
of Martha, who loved to serve Jesus with the finest of the kingdom of heaven.
delicacies.                                                                          Four days had passed and yet the mourners


                                              THE STANDARD BEARER                                                 291


mourned. Especially two had hearts that were filled the grave, leaving corruption, misery, and the grave
with grief. Death had torn into a very closely knit behind. It means in principle to possess immortality,
family circle. To them the words of the Psalmist must and ultimately the perfect participation with body and
have seemed as idle mockery: "I shall not die but live." soul in eternal and heavenly life. 0, indeed, He had the
  Overagainst the reality of death stands Jesus, the power to quicken the dead body of Lazarus and to
resurrection and the life!                                 make it come forth from the grave alive. This power
Sharply marked antithesis!                                 He was about to demonstrate at the tomb of Lazarus -
  On the one hand there was death, and no one could no doubt, one of His greatest miracles. Yet this is not
deny it. Lazarus was dead. According to Martha, four what He is talking about when He declared to Martha:
days had passed since his body had been placed in his I am the resurrection and the life. He not only has the
tomb, and decomposition must already have set in. On power to resurrect as the life-giver - He is that power.
the other, the Resurrection and the Life! Not, you           Glorious fact!
understand, the resurrection of the last day with which      A fact He would make most clear in His own case a
even Martha was acquainted; but the resurrection and short while hence, when on resurrection day He
the life in the Person of Jesus, Who said, not - I will Himself would issue forth from His own grave as the
be the resurrection and the life at the end of the world; Prince of Life. The I AM THAT I AM, the  Self-
but  - I am the resurrection and the life - right now. Existent, eternally independent God, speaking in the
   Significantly He spoke these words before His own flesh of Jesus, says: I am the resurrection and the life.
death and resurrection! It was toward the end of His Not,  ,I will be in the last day. Not, I will be if you
earthly ministry when He received the message that believe. But I am, whether you believe or not - I am
Lazarus had died. Long before the stone was rolled the resurrection and the life. I am the resurrection
away from His own tomb on the first resurrection because I am the life.
morn. He declares emphatically: I am the resurrection        Neither Martha, nor anyone before her had this
and the life.                                              conception of Jesus. Martha said: "I know my brother
  The effect is mentioned before the cause! He is the shall rise again in the resurrection at the last day." She
resurrection from the point of view of death. But He is was not a Sadducee who believed not in the resurrec-
the resurrection because He is the life.                   tion. She understood that there\ was a resurrection of
  Jesus is the life!                                       the dead in the last day. And she believed that in the
  He is that essentially!                                  last day also Lazarus would rise again. But she did not
  The Lord said earlier in His ministry: "For as the know that Jesus was the resurrection and life now. Yet
Father hath life in himself; so hath he given to the Son that is the meaning of our text. In contrast to Martha's
to have life in himself." And in the same context: "For future "he shall" the Lord says "I am.". And as He was
as the Father raiseth up the dead, and quickeneth in Martha's time so He is today.
them; even so the Son quickeneth whom he will."              Glorious reality in the face of death and the grave!
John 5:2 1, 26. He is the life because He is God, the        On the one hand we may stand before the sad fact
living God. Being co-equal with the Father and the of death and the grave. But on the other, stands the
Holy Spirit, He lives the life of God eternally.           glorious fact of the Resurrection and the Life.
  Moreover, He is also the Author of all life in the         He that believeth in Me, even if he dies, he shall live!
world. All things were made by Him and without Him           The unbeliever never lives. He is dead while he
was not anything made that hath been made. In liveth. But the believer is alive with the life of Christ.
Him was life, and the life was the light of men. Fact is, faith is the living bond that ties him to the
If there is any life outside of Him, it must find living Christ. Faith makes the believer to be one plant
its ultimate source in Him. Remarkably it is Jesus Who with Him. He is so engrafted into Christ by faith that
claims He is the life; the Person of the Son in human he lives out of Him, and appropriates all His benefits.
nature, the Mediator between God and man, the                Gift of God's grace!
Saviour of His people.                                       Faith is not a work of man, but a work of God in
  Therefore, because He is the life, He is also the man! Faith is not a condition man fulfills to obtain
resurrection!                                              life, nor is it another work which man must perform to
  The resurrection!                                        be saved. Salvation is not of works but of grace
  Let us understand it well. It is not simply the power entirely. Faith is God's means of uniting us so
to recall from the grave back into this earthly life. So perfectly to Christ in Whom is all our salvation that we
Lazarus would be raised and return. But strictly consciously appropriate and receive to ourselves His
speaking this is not resurrection. Lazarus would return life. Faith is a living bond to the living Christ. God
to this earthly, corruptible life. And once more he works faith in us, and we believe.
would have to return to the grave. Resurrection means        Now notice what the Lord says here!
much more than that. It means never more to die, to          Concerning the one believing into Me, even if he
taste corruption and misery. It means to pass through dies, he shall live. This can only mean that the one who


292                                           THE STANDARD BEARER



is engrafted into Christ and has a living bond of physical death can only be a transition to a higher state
fellowship with Christ is alive when he dies. And this is of life in the presence of Christ in glory, and to the
sustained by the last part of the text where Jesus says: highest state of life and glory in the day of Christ.
"And whosoever liveth and believeth into me shall               The believer only possesses this comfort!
never die. " For the believer, therefore, there is              As we said, this comfort cannot be for those who do
continuity of life even when his outward man perishes not believe. The unbeliever is dead now - in trespasses
and is overcome in death.                                     and sins, spiritually separated from the Resurrection and
  0 wonderful paradox of paradoxes! We live when the Life. And when he dies physically he enters
we die! Death hath no power over us!                          immediately into eternal death. For the unbeliever
  We must remember that resurrection does not begin death stares him in the face every step of the way, and
after death, but before death. And that can only mean unless he is regenerated by the grace of God, he
that in regeneration, in which all the benefits of Christ presently shall enter the place of everlasting death
reside, included in which is faith - immortality - and where the wrath of God abides on him forever, where
life, we possess the life that death cannot overcome. there is weeping and gnashing of teeth, where the
Regeneration is indeed resurrection life, which is worm does not die and the fire is not quenched.
immortality, that is, undyableness. We are raised first Though they also shall come forth from their graves in
from spiritual death before we are raised from physical the last day, for all the dead shall rise, theirs is not a
death. And only because this is so, can one look resurrection unto life, but unto damnation.
forward in hope to the bodily resurrection. If we are           The comfort of the resurrection is only for the
become partakers of His resurrection life in regenera- believer! Believers live now even in the midst of their
tion and we are made conscious of this through a true suffering and affliction of this present time. They live
and living faith, then it follows that the whole man, when their outward man perishes and descends into
body and soul, shall dwell in eternal life. Every believer the grave. They live everlastingly presently when all
experiences two resurrections therefore. The first is in this weary night is past in eternal glory.
regeneration - the resurrection of the inner man from           Believest thou this?
spiritual death and corruption. The second, in the               This question cannot be asked of the dead. The dead
resurrection of the outward man from the physical must have answered it while he was alive. And if he
death and corruption in the grave. The first resurrec- answered this question affirmatively, the Scripture is
tion takes place before physical death, and the latter at fulfilled in him: "Blessed are the dead which die in the
the end of the world.                                         Lord from henceforth: yea, saith the Spirit, that they
  What a comfort for the believing child of God!              may rest from their labors; and their works do follow
  In Jesus the dead lives!                                    them. "
  Even though he dies and enters into physical death             The question is directed to you - Martha!
and dissolves into dust in his grave; being in Jesus, he
shall live. That is, he shall live in glory as soon as he        The question is directed to you, My disciples, who
dies, and he shall live in the body and soul perfectly in are living!
the resurrection at the last day.                                It is directed to the church of Christ which is able to
  In Jesus the living never dies!                             hear the words of Him Who is the resurrection and the
  0, this cannot mean that he will not die physically. life!
That is inevitable. No one shall escape this physical            And when you by the grace of God are able to say:
death except those who are alive at Christ's coming at Lord, I believe; help`Thou my unbelief .- then for you
the last day, and they must be changed. But they shall the sting of death is gone when you are confronted by
never die in the spiritual sense unto all eternity. For it, and the grave has lost its victory, and you live.
being united into- Jesus they live His life forever. And        ,You live now, and forever more!

Editorials

               Our Schools `and Government .Subsidy (3)
                                          A Question ofJustice or of Money?
                                                                      .
                                            _.  Proj:  tit  C .   Hoeksema    '
                                                  .i
Not Justice                          :                        question of justice or a mere quest for .money we be-
  The question whether the~parochiaid`movement is a gan to consider in the`last issue. I have tried. to present


                                            THE STANDARD BEARER                                                 293



the various claims and arguments made by representa-        eous Judge.
tives and supporters of the movement as objectively as        In the second place, in close connection with the
possible and to document this presentation by means preceding, the whole movement gives every indication
of quotations.                                              of being a pressure movement, of trying to gain a place
  In this installment I will try to present an evaluation under the sun as a power-structure. Last year, as I
of the movement's claim of justice and right and to         reported, pressure was exerted upon parents through
present reasons for what I contend should be the posi-      the schools. This same kind of pressure has been
tion of our covenantal schools with respect to these        exerted on legislators. Now it may be argued, perhaps,
claims.                                                     that this is the only language the world understands
  Let me state from the outset that it is my firm           and that this is the kind of tactics which must be em-
conviction that the parochiaid movement, considered ployed to get the legislature to pay attention and to
from the viewpoint of our Reformed principles, cannot vote your way. But this does not make it right. This
be upheld as a movement that is founded upon prin- has only too often been the failure of would-be Chris-
ciples of justice and right. And to. me this leaves the tian organizations in various areas of life. They seek
other alternative: it is a clamor for money, for a gov- worldly power, the same kind of power which the
ernment subsidy, without regard to and in violation of world employs in its organizations to gain its ends. A
true principles. I have several reasons for this con- Christian movement, which is based on justice and
viction; and in presenting them I will move from the righteousness according to the Word of God, should be
less important to the more important.                       ashamed to employ such tactics. Its proper power is
Sundry Considerations                                       not the power of a power-structure, not the power of
  In the first place, there is the fact that the  paro- numbers, not the power of the majority, but the power
chiaid movement only seeks government aid,/ or sub- of the Word, the,power of the truth, the power of the
sidy, and then only partial aid and at only one level of Spirit. True, you will not "succeed" with such
government involved in education. The current pro- methods; you will go down to defeat in this world, just
posal before the Michigan legislature is for 50% of the     exactly because the world does not recognize such
average net full-time membership allowance to public methods. But if "success" is the criterion, then you
schools (100% in inner city target areas). And this con- have already conceded that it is not really a question
cerns, of course, only  state  funds, not local school of justice and righteousness, but one of utility.
funds. Now this is a very strange way of doing for a          In the third place, the advocates of parochiaid,`both
movement which is supposed to base its claims on within and outside of the legislature here in Michigan,
justice and fairness. Certainly, right is right! If I am have themselves by their own arguments made the
accused of the crime of murder and am innocent, then issue one of money. This is also true in other states
I am not going to ,plead that I receive a 1 O-year prison where government subsidy of schools is being dis-
term instead of the electric chair. I am going to insist cussed. On the one hand, they claim that they will not
that I should be declared innocent and should receive be able to keep their private schools open without gov-
no penalty whatsoever. Thus, too, if private schools are ernment subsidy. On the other hand, they point to the
rightfully entitled to government support, then they fact that the closing of private schools will cost the
should insist upon such support on an equal basis with state more money to operate public schools; They take
public schools as a matter of principle. Moreover, they pains to point out how many students have already
should insist that this same principle be applied at the transferred to public schools and how many may be
local level. But this they dare not do, - as a matter of expected to transfer to public schools in the near
utility.  They know full well that a proposal for an future. And they take pains to point out how many
equal share of all school money at local, state, and more millions of dollars this is going to cost the state.
federal levels would be laughed right out of the halls of Again, this does not sound like a justice-movement to
government. In fact, they are aware that some legis- me. Nor does it sound to me like the language of those
lators already fear that eventually they will be demand- with whom Christian education is a matter of deep
ing 100% subsidy. To me, all this does not leave the        conviction and principle. I assure you that if this had
impression of being  .a movement dedicated to high been the outlook of covenant parents in the days of
ideals of justice and righteousness. On the contrary, it    the Great Depression of the  1930's,  all the Christian
leaves the impression of being a movement motivated         schools would have closed their doors. I assure you
by expediency and probably of being a movement cap- that if this had been the outlook of our fathers in the
able of engaging in some political horse-trading. If my     beginning of the Christian school movement, no
case is based on principles of justice, then I should       schools would have been started. I assure you that if it
make my case on that basis, plead it on the basis of had been. a mere question of money, our Protestant
what is right and just according to the Word of God; Reformed school movement would never have gotten
and then, if those in authority will not heed me, I can off the ground: No Reformed Christian educator or
do nothing but rest the case with the Lord, the right- parent should. want` to have any part in a movement


294                                          THE STANDARD BEARER


which makes our schools a matter of dollars and cents this whole argument. Either there is a complete denial,
or that lumps our schools together  tiith a movement of the true character of Christian education when you
which does this. (I am well aware, of course, that this make a statement like this, or there is a devious cover-
whole dollars-and-cents argument concerns chiefly the up of the divergent character of Christian education.
Roman Catholic schools which in many places -are in f`Education" in the public schools and "education" in
deep financial trouble. This does not change the fact the Reformed Christian school are two completely
that the Christian school movement has very much in- divergent concepts.
volved itself in the fight for parochiaid and has joined       I have intentionally left out of the picture any ques-
organizations which employ this kind of argumenta- tion of the constitutionality of government subsidy of
tion. For this they should be thoroughly ashamed!) parental or of parochial schools. Personally, I do not
And certainly our Protestant Reformed parents can believe that either the state or the federal constitution
lend no support to a movement of this kind.                  allow such aid, especially when I consider the fact that
  In the fourth place, it is, of course, very easy to turn government subsidy of a Roman Catholic (parochial)
the arguments used in favor of parochiaid around. The school would be direct subsidy of the Roman Catholic
argument about an equal or rightful share of the taxes Church. And I think it requires a considerable amount
can be turned around as follows: every tax-payer has of devious legal reasoning in order to get around con-
the full right to make use of the public schools which stitutional provisions. But in the changing judicial
the government provides with those taxes; if he climate of our day it is entirely possible that legisla-
chooses not to do so, but to send his children to the tures and courts may somehow manage to justify such
Christian school, he is free to do so at his own expense.    subsidy some day. And therefore I have not pressed
And the argument which claims that private schools this matter. To me, it makes not a particle of differ-
educate, that they serve the same educational purpose ence whether the state allows it or not; and the consti-
as the public schools, and that therefore they are tution is not decisive of the issue for me. I believe the
entitled to state money can also be turned around. If it entire movement is principally wrong; and we as Chris-
be true that they serve the same educational purpose tians should have no part of it.
and thus serve the general public welfare even as do the
public schools, then why did they open in the first                                      *  *  *
place? Besides, such duplication of effort is expensive,       My space is already more than used up for this issue;
whether it be public or private. Of course, everyone and therefore the rest of my arguments, the more basic
will recognize that there is something fallacious about arguments, will have to wait until next time.


            A Suggestion About Communion. Practices
                                               ProJ: H. C. Hoeksema

  Some questions about the communion thank offer- the entire Form. And some have eliminated parts of
ing which appear elsewhere in this issue reminded me         the Thanksgiving at the conclusion of communion. The
of other matters concerning liturgical practices con- reason for these changes is probably the desire to
nected with the celebration of the Lord's Supper in eliminate tedious repetition and to save time in the
our churches. Perhaps this is as good an occasion as service in which the  applicatory sermon must be
any to mention them.                                         preached.
  I am referring to the wide divergence of practice in         As another example, I may mention the widespread
our churches with respect to the use of the Form for practice of reading the so-called preparatory part of
the Administration of the Lord's Supper. In my travels       the Form on the Sunday preceding the Lord's Supper,
as a wandering supplier of pulpits I have come upon          and reading only the second part of the Form,
this divergence.                                             beginning at "Let us now also consider . . . ,  " on
  For example, there is divergence of practice with communion Sunday. This practice has been intro-
respect to the use of the Form in the second service.        duced, I think, partly as a time-saving device and partly
Some churches do not use the. Form. at all, but              on the basis of the supposition (right or wrong) that
substitute Article 35 of the Belgic Confession. Some the first part of the Form should properly be read at
churches use the entire last section of the Form,            the preparatory service.
beginning with the words, "Let us now also consider to         Now it is not my purpose to enter materially into
what end the Lord hath instituted his Supper. . . .  " these various practices and to evaluate them. Some
Some churches use only the last part of this second may have good elements in them; others may be
section. Some churches have used an abbreviation of totally incorrect and even incongruous. Nor is it my


                                            THE STANDARD BEARER                                                 295



point that there must be an absolute uniformity of of the various congregations, all the churches should
practice liturgically. To attempt to impose an absolute share in and benefit from such study.
uniformity would be both hierarchical and foolish.            For example, if there is to be an abbreviation of the
Consistories are rightly jealous of their local rights. Form, this should be a well-worded abbreviation, one
Fact of the matter is that the Church Order specifically which retains all the proper elements of the Form and
allows room for a certain kind of divergence when it one which is unified and coherent instead of a
states: "Every church shall administer the Lord's patch-work of sentences or parts of paragraphs out of
Supper in such a manner as it shall judge most the present Form. For another example, take the
conducive to edification," Art. 62.                         dividing of the Form. Obviously our present Form is
  My point is, first of all, one that concerns the ZinguisticaZZy not designed to be divided. Besides, there
Church Order. Strictly speaking (and in some cases is the very legitimate question (which ought to be
even broadly speaking), these divergent practices with studied both from a historical viewpoint and from the
respect to the Form are in clear violation of the viewpoint of principles) whether the so-called
Church Order, Article 62. To the sentence quoted preparatory part of the Form is indeed preparatory (in
above, that article specifically adds the provision: the sense of our preparatory services) and whether it
"provided, however, . . . that at the conclusion of the was ever intended to be used one Sunday in advance of
sermon and the usual prayers, the form for the communion. Besides, there is involved what to my
administration of the Lord's Supper, together with the mind is a perfectly horrendous anomaly, that when the
prayer for that purpose, shall be read." Notice, the form is divided, the institution of the sacrament is not
article states that "the form" shall be read, not part of even read when the Lord's Supper is celebrated! For a
the form, not an abbreviation of the form, not Article third example, it is perfectly obvious that Article 35 of
35 of the Confession. Once again, the question here is the Confession (though it is a perfectly fine article for
not whether these practices are good or bad. The point a creed) is a far cry from a liturgical form.
is that this is bad church governmental practice. If          Hence, there is plenty of room for study and
there are to be changes made with respect to the Form correction.
and its use, or if there are to be various options (such      And here is my suggestion. Some consistory should
as an abbreviated form or a partial reading of the carefully formulate an overture to Synod to bring
form), these should be synodically approved and about legitimate correction in this situation. If there
legitimized in the Church Order. For every consistory are to be certain optional forms; these should be
pledges (Art. 86) to show all diligence in observing the properly founded and formulated, and the Church
articles of the Church Order "until it be otherwise Order should provide for legitimate use of them. But
ordained by the general synod." You see, it is exactly this requires study and careful formulation by a
when these provisions are ignored "by common con- capable committee; it requires careful consideration by
sent" and when every consistory does what is right in our broadest assembly; and it requires attention to any
its own eyes, that articles of the Church Order grad- proposed changes by the churches.
ually fall into partial or total disuse and become dead       Make no mistake. I am  .not proposing liturgical
letters. The way to avoid this is very simple: bring revision- in the radical sense. I am an avowed enemy of
about changes in the orderly way. This is the way of the current revisionist movement which has infiltrated
respect for our Church Order.                               the Reformed community. We have a heritage of
  In the second place, my point is that the Liturgy inestimable value in our  ,Reformed liturgy; and we
proper (the Forms), in distinction from liturgical must preserve it. What I am suggesting is an overture to
practices, is the province of the churches in common. bring about and to legitimize only these minor
Apart from anything else, there is this sound reason for corrections without making any basic changes. And I
this, namely, that any changes should be based upon believe that this will help to preserve rather than
thorough study of the historical roots and the prin- neglect and misuse the heritage of our liturgy-.
ciples involved. And for the safeguarding of the              Give it some thought.
Liturgy and of the churches, as well as for the benefit

Question Box
                   About the Communion Thank Offering
The Questions                                               after communion limited only to those who partook?
   From a consistory which prefers not to be identified 2) Why is it that the elders take this collection instead
come the following questions: 1) Why is the collection of the deacons? My correspondent added the following


296                                           THE STANDARD BEARER



related questions: 1) Would it be wrong to take an tions raised by my correspondent would have pre-
offering also from those who are no communicants? 2) sented no problem in former days.
Would it be wrong for the deacons to take that collec-       Moreover, in the light of the above historical sum-
tion, or is it simply a custom that the elders do so?     mary we can suggest some answers. In the first place,
Rep&                                                      the fact that the collection is limited to those who
   These are rather interesting questions concerning partook probably has arisen out of the earlier custom
what, in my opinion, is an element in our communion according to which the communicants left their offer-
service which has become too much a matter of mere ings at the communion table and from the fact that it
custom. And it is a good sign when a consistory pays is intended specifically as a communion thank offering.
attention to the meaning and reasons of elements in This, it seems to me, is quite proper: it is a concrete
our liturgy. Perhaps if there were more knowledge of expression of thanksgiving which is quite in harmony
our liturgy, Reformed churches would not be clamor- with the oral thanksgiving which is found at the con-
ing so loudly for liturgical revision.                    clusion of the Form for the Administration of the
  A little historical background is in order, first of all. Lord's Supper. In the second place, it seems to me that
For as with almost all of our liturgy and liturgical prac- in most of our congregations there will be no problem
tices, so also this practice had its origin far back in our of limiting the collection to the communicants during
Reformed history.                                         the morning service, when communion is served
   In earlier days (before the individual cup was intro- throughout the auditorium. Automatically the collec-
duced) the communicants literally gathered at the tion will also be taken throughout the auditorium. The
communion table. That is, they left their seats and problem usually arises in the second service, when com-
either were seated at a table or tables situated in the munion is served to relatively few communicants and
front of the auditorium or in the front rows. At that in a designated few rows of the auditorium. In
time there was no communion  collection,  but there regard to this problem, there are three options which I
was an offering. That is, no one collected the gifts, as is can suggest: 1) Take a general alms collection. For
our custom today. Instead, there was a silver dish those who have just partaken of communion this
(sometimes more than one dish), covered with a cloth would be their thank offering. For those who have not
or napkin. And the communicants, either when they partaken at that service, it would merely constitute an
approached or when they left the table (according to offering for the benevolence fund. Perhaps the objec-
local custom), would place their offerings in these tion to this would be that we already have a multi-
dishes. This would explain the fact that in earlier days plicity of collections in a time when the collections for
only the communicants contributed to this offering. the benevolence fund have only too often fallen into
There was also a solemn and fitting element of sym- disrepute and disuse. (Incidentally, the amount of
bolism in this procedure, according to which the com- nickels, dimes, and quarters always impresses me as a
municants literally left their thank offerings at the rather ironic communion thank offering.) 2) Limit the
Lord's table. And a thank-offering intended for the communion thank offering to communicants, as it
poor of whom the Lord Jesus said, "Inasmuch as ye would be limited if we still followed the old practice of
have done it unto one of the least of these my sheep, leaving our gifts at the communion table. 3) Get rid of
ye have done it unto me," - such a thank offering this the problem altogether by working toward the elimi-
was intended to be. (This part of the custom some of nation of the second communion service for only a few
us will undoubtedly remember. I recall that in my first communicants. I do not mean that this service should
charge, some twenty years ago, they still had the com- be eliminated when it is absolutely necessary because
mon cup; and they still gathered in the front rows for there are some who cannot attend the first service. But
the communion service. We had no fancy silver dishes I think .consistories  could investigate the situation and
for the offering; but we always had two large napkins work toward the goal of getting all communicants to
lying at the front edge of the communion table. And as- attend the morning service. In many cases, I think that
the communicants arose and returned to their seats at with a little effort communicants could arrange to be
the end of communion, each stopped at the table and present, - by, for example, arranging to have a baby-
placed his coin under one of the napkins.) In earlier sitter in the morning in families with children who are
days, especially in the larger Dutch churches, it seems too young to attend church. In none of these options,
that there was a collection for the poor every Sunday; however, do I see a question of right or wrong; they
and frequently this regular collection for the poor was are a matter of the local judgment of the consistory.
not omitted on communion Sunday. Hence, everyone             The second main question  ,(who should take this
had the opportunity to contribute alms; and. those who. collection`?) is rather simple. At present the elders take
partook of communion would then be expected `to this collection. In the past, however, the churches had
`contribute -twice: once in the regular alms collection, no such custom because of the different situation. The
and once in the communion thank offering..                only reason I can see why the el-ders do take up this
  From the above.summary, it is plain that the ques- collection is that it is a matter of convenience. The


                                             THE STANDARD BEARER                                                 297



elders have served communion, and they are usually that it would be quite in harmony with their office of
seated in front at the communion service: hence, they deacon that they, not the elders, take up this
take the collection. I do not believe, however, that collection.
this practice is correct. The collection of alms is spe-       I hope I have shed some light on these questions. If
cifically  the task of the deacons. Hence, my answer by my answers I have occasioned further questions,
to the second question is that it not only would not be send them in, please.
wrong for the deacons to take this collection, but also                                                      H.C.H.


Pages From The Past

                               Believers and their Seed
                                                    Chapter IV
                     THE THEORY OF PRESUPPOSED REGENERATION EVALUATED

                                               Rev. Herman Hoeksem

   Now it is indeed true that especially through the little later leaves an entirely different impression. In
labors of the late Dr. A. Kuyper, Sr., the theory of IV, 16, 21, Calvin writes, over against the opponents of
presupposed regeneration (the view that all the chil- infant baptism: "They contend that this passage leaves
dren of the covenant must be supposed to be re- not the least room for the baptism of infants, who are
generated, and that only on the ground of such a not capable of that in which the truth of baptism is
presupposition may Holy Baptism be administered to here stated to consist. But they frequently fall into this
the seed  `of the church), has again been on the             error, of maintaining that the thing signified should
foreground in recent years.                                  always precede the sign."
   However, this by no means implies that the theory           Zacharias Ursinus writes in his "Commentary on the
itself is of recent origin. On the contrary, it may be Heidelberg Catechism," p. 370:  ". . . for infants do
pointed out that the theory dates from the seventeenth believe after their manner, or according to the condi-
century; and it is generally acknowledged that during tion of their age; they have an inclination to faith.
the period which the (Christian Reformed) Synod of Faith is in infants potentially and by inclination,
_ 1924 called "the flourishing period of Reformed although not actually as in adults. For, as infants born
theology" there were various theologians who held this of ungodly parents who are without the church, have
view. Even Professors M. Noordtzij, D.K; Wielenga, H. no actual wickedness, but only an inclination thereto,
Bavinck, and P. Biesterveld write that "the viewpoint so those who are born of godly parents have no actual
of all Reformed men up to about the middle of the holiness, but only an inclination to it; not according to
seventeenth century" was "that the children as well as nature, but according to the grace of the covenant.
the adults were believers," (Opleiding en  Theologie,        And still further: infants have the Holy Ghost, and are
p.76). It cannot be said with certainty just how Calvin regenerated by Him. John the Baptist was  ffied with
presented the matter, although one sometimes receives the Holy Ghost, even from his mother's womb, and
the impression that also he defends the  above- Jeremiah is said to have been sanctified before he came
mentioned position. In his "Institutes," IV, 16, 20, he      out of the womb. (Luke 1: 15; Jer. 1':5) If infants now
writes that the children "are baptized into future have the Holy Ghost, he certainly works in them
repentance and faith; for though these graces have not `regeneration, good inclinations, new desires, and such
yet been formed in them, the seeds of both are               other things as are necessary for their salvation, or he
nevertheless implanted in their hearts by the secret at least supplies them with every thing that is requisite
operation of the Spirit." Here it is indeed asserted that    for their baptism." Let us note that also here it is not
little children in their earliest infancy can be partakers said that we must presuppose of all children from their
of the gift of regeneration, as a seed of faith and very birth that they are regenerated. On the contrary,
repentance, - something which no one would deny.             the decisive language which Ursinus employs shows
But the conclusion that Calvin would presuppose this         that he has in mind only the elect children of the
of all children who are born in God's covenant cannot covenant.
legitimately be drawn from this statement. That this           Rev. A.M. Diermanse, in his  ". De  Uitverkore~
conclusion is not legitimate, and that one would  .be Kinderen Wedergeboren, Eisch des Verbonds?" (The
pressing Calvin's statement too far. if he drew this Elect Children Regenerated, Demand of the Cove-
conclusion from it, becomes plain when Calvin just a nant?), quotes from the well-known work of Kramer:


298                                         THE STANDARD BEARER



"Bullinger says that the children have the Holy Ghost. children of the covenant, without distinction, that
Thus also Micronius. Of  a'  Lasco, in spite of every- they are regenerated from infancy.
thing, Kramer presents no stronger and unambiguous         -`It should also not escape our notice that in the
testimony than this, that faith is reckoned (or: im- confessions of the Reformed churches there is not a
puted) to the children, since they belong to Christ.and trace. of such a view to be found. Nowhere is it asserted
Christ fulfills all in them, although it is true that  he- that baptism is administered to infants on the ground
presents us with expressions which make us think of of the presupposition that all the children, head for
the possibility of regeneration immediately at the time head, born in the covenant, are regenerated. It is not
of their reception of human existence. From the even maintained that the elect children of the  COV-
London Catechism Kramer cites the rather indefinite enant are already regenerated at birth. We read in
statement that the children are also sanctified to be Question 74 of the Heidelberg Catechism: "Are infants
temples of God through the Spirit.                        also to be baptized? Yes: for since they, as well as the
  "Guy de Bres speaks as follows: the Apostle says, adult, are included in the covenant and church of God;
`he that hath not the Spirit of Christ is none of his.' and since redemption from sin by the blood of Christ,
The children belong to Christ, and therefore they have and the Holy Ghost, the author of faith, is promised to
the Spirit of Christ. The children are also renewed by them no less than to the adult; they must therefore by
the Spirit of God according to the measure and baptism, as a sign of the covenant, be also admitted
receptivity of their age. And this divine power, which into the Christian church; and be distinguished from
is hidin them, gradually grows and increases in them, the children of unbelievers as was done in the old
and at its own proper time clearly manifests itself."     covenant or testament by circumcision, instead of
  Further, in the same work by Diermanse still others which baptism is instituted in the new covenant." And
are mentioned as proponents of a similar view of the in Article 34 of the Netherland Confession we read
children of the covenant, such as Dathenus, Manzo concerning the baptism of little  children as follows:
Alting, Casper van der  Heyden, Jean Taffin, " . . . therefore we detest the error of the  Anabap-
Kimedoncius, and Acronius. Also Franciscus  Junius tists, who are not content with the one only baptism
must have maintained that the children possess faith in they have once received, and moreover condemn the
the .principle  of the habitus,  inasmuch as they possess baptism of the infants of believers, whom we believe
the Spirit of faith. And  Festus Hommius expresses ought to be baptized and sealed with the sign of the
himself thus, that the children "possess faith in its first covenant, as the children in Israel formerly were
act, in its root and in its seed." Voetius taught that all circumcised,. upon the same promises which are made
the elect who are born in the covenant of believing unto our children. And indeed Christ shed his blood no
parents are partakers of regeneration as soon as they less for the washing. of the children of the faithful,
are born. Revetus and Vossius taught that the children than for adult persons; and therefore they  ought  to
are regenerated from the time of their baptism. receive the sign and sacrament of that, which Christ
Further,  Puppius, Udemannus, Bontemps, Bastingius, hath done for them," etc. There is in these expressions
WaIaeus, Gomarus, Maccovius, Leydekker, Fitsius, of our confesssion certainly no semblance of a doctrine
Vitringa, and others are also mentioned by Kramer.        of presupposed regeneration of all children born in the
  However, with respect to all these expressions of covenant. The confessions do not even express them-
Reformed theologians, we must not overlook the fact selves as to whether the elect children are regenerated
that there is a marked difference between their view from childhood.
and that of a certain presupposed regeneration of all       Not even in the Baptism Form is the doctrine of a
the children of the covenant without distinction. For presupposed regeneration to be found, as has some-
the fathers did not speak of a presupposition, but of times been incorrectly alleged. There it is said in the
the certainty of faith. The children belonged to Christ, Prayer of Thanksgiving: "Almighty God and merciful
according: to their presentation, and therefore they Father, we thank and praise thee, that Thou hast
were also regenerated and had the Holy Spirit. Accord- forgiven us, and our children, all our sins, through the
ing  `to their view, the children are holy and possess blood of thy beloved Son Jesus Christ, and received us
faith in principle. In all this there is no presupposition, through thy Holy Spirit as members of thine only
but certainty. Now it is true that in these expressions begotten Son, and adopted us to be thy children, and
they -make no distinction between children of the sealed and confirmed the same unto us by holy
promise and children of the flesh. But it is nevertheless baptism. . . . " Beautiful and strong language of faith,
very clear that theychave in view only the former, and indeed! But for that very reason also, ali the more free
therefore mean to speak of the elect seed. of the from every presupposition! We will return to this point
church. Of the elect children they confess that, being later. At present we only wish to remark that this
born in the covenant, they are  also at once regener- language certainly can never be understood unless we
ated. And this is certainly altogether different than the proceed from the' organic existence of the church,
assertion that we must presuppose concerning all the which. here gives thanks for the benefits bestowed in


                                             THE STANDARD BEARER                                                   299



Christ Jesus upon the elect kernel of the church, after inasmuch as God fulfills His promise according to His
which the whole church is named.                             sovereign power at His own time, whether it be before,
  Also the Conclusions of Utrecht leave the real issue       during, or after baptism." These expressions do not
rather undecided.With respect to presupposed regener- help us very much, since they are negative and rather
ation they declare that it "is less correct to say that vague. But they can serve to show that after all that
baptism is administered to the children of believers on      has been written, there still is no sharp and well-defined
the ground of their supposed regeneration." `And with view concerning the seed of believers. Surely, there is
a view to the question whether every elect child of the certainly room yet for further development on the
covenant is already regenerated at his birth, that Synod basis of the Word of God and within the limits of the
of Utrecht declared "that the thesis that every elect lines already drawn in the confessions.
child is already regenerated before baptism cannot be                           (to be continued)
proved either from Scripture or from .the confession,


All Around Us

                                  TURMOIL IN EDUCATION
                                 PUBLIC SCHOOL PRAYERS
                                    LITURGICAL APOSTASY
                                       BIBLICAL POLITICS?
                                                  Pro5 g. Hanko

TURMOIL IN EDUCATION                                         tenure, and staff sabbaticals. In many cases the campus
  Every day there are new outbreaks of violence on rioting has racial overtones. Some students are at-
the nation's college and university campuses. The tempting to force schools to admit more negroes.
violence takes on many different forms.  S.ometimes Negro groups on many campuses are fighting for what
students take over various buildings and hold them sounds suspiciously like integration: separate Negro
against the combined efforts of campus authorities and facilities, more Negro courses in which Negro teachers
the police to oust them: Sometimes school property is teach classes in Negro music, Negro culture, Negro
destroyed and records confiscated. Sometimes the history, Negro art, and the like.
students are content with picketing, sit-ins, free-speech      But whatever the cause may be, student unrest is
demonstrations and campus parades espousing some bringing the largest educational institutions in this
cause. On occasion, speakers, whom a minority of country to the brink of anarchy.
students detest, are physically abused as they step on         The current debate is on the question of how best to
campus.                                                      handle student disorders. Some favor a strong stand in
  The reasons for campus disorders are also many and which student unrest is simply quelled through naked
varied. There are many campus disorders  which are force. Police, National Guard troops, and other law
prompted by small groups of radicals promoting enforcement agencies are called in to impose peace at
obscure causes and trying to test the patience of the point of bayonets and through the use of tear gas.
administrators by various disruptions of school activi- Students who persist in unruly conduct are clubbed?
ties. There are beatniks and hippies of all shades and over the head and dragged off. But this has served, in
sizes who apparently love chaos for the sake of chaos many cases, to create martyrs for various causes and
itself. There are nation-wide organizations (such as the has increased the tensions that already exist. Other
SDS) who are constantly agitating for many left-wing schools have adopted policies of appeasement and have
causes which include opposition to the war in  Viet more and more surrendered the authority of faculties
Nam, opposition to the draft, etc. and which pride and boards of trustees to students who are now to have
themselves in the use of Communist language, slogans, a growing voice and vote in what should be taught,
and tactics. In some instances students are destroying how subjects should be taught, and who shall teach
school life in an effort to gain a greater voice in them. If the trend continues, the students will be
administrative affairs. In other instances students are operating their own schools. This hasn't worked too
protesting the hiring or firing of teachers and demand- well. Students do not have a very good idea of what is
ing a voice in the questions of teaching ability, right to profitable for them to learn.


300                                                 THE STANDARD BEARER



  No solution yet attempted is working. But this                    part through the expenditure of public funds, to
much is obvious, that all the trouble which is gradually            participate in nondenominational prayer.
destroying the great educational institutions of this             Dirksen has one powerful lever which he can use to
country has its roots in the general breakdown of try to pry approval from the Senate. This is the threat
authority which characterizes so much of our modem of a nation-wide constitutional convention. Already
life. There is no longer any kind of respect for the law thirty-two of the required thirty-four states have called
and for those who are entrusted with the responsibility for one. There are legal questions involved. No one
of enforcing it. In fact, those who have this responsi- seems to be sure that Congress would be legally
bility in any area of life are themselves much to blame required to call such a convention even if thirty-four
for refusing to exercise the authority which is their states did approve. But one thing is rather certain. The
sacred trust. This is true of parents in the home, first majority of people seem to favor some sort of
of all. But it is equally true of those who rule in devotional exercise in the public school system. If they
positions of government, of employers who surrender would ever get a chance to vote, predictions are that
their solemn obligations of authority to unions, and of the amendment would pass. This Dirksen is using to
teachers who abrogate their responsibilities and sur- pressure his colleagues to vote in favor of his amend-
render their rights to silly students whose demands are ment.
childish and evil. The anarchy which gradually grows LITURGICAL APOSTASY
to unmanageable proportions in the country as a whole             One important way in which the apostasy of our
spills over into the halls of learning.                         times is manifesting itself is in liturgical change. In
  It is becoming increasingly apparent that in the general it is historically true that apostasy becomes
world there is no solution to the problem. The result manifest in a growing emphasis on liturgy. People,
will be that order will have to be imposed on a drifting away from the Word of God and bored with
degenerate society by a mailed fist and by dictatorial the preaching of the gospel, substitute for the living
power. No state can allow indefinitely chaos to reign preaching of the Word a vast and elaborate liturgy
and anarchy to prevail without destroying itself. But which satisfies the gratification of the senses, gives a
the solution is a dictatorship in which the individual salve to the conscience, and still does not involve any
has no rights left. This is the direction our country is worship in Spirit and in truth. But in particular  the.
heading. The time seems not too far away when, out of liturgy which is adopted as a substitute for true
sheer necessity, the rule of naked power will be the worship and for the preaching is itself a reflection of
rule of the land and of the campus.                             the doctrinal drift and apostasy of the church.
  These things too point to the gradual development               We hope to concentrate in later issues on several of
of Antichrist.                                                  these liturgical developments which have come increas-
PUBLIC SCHOOL PRA YERS                                          ingly into the Reformed churches. A detailed study of
  The issue of prayers in the public schools is far from liturgy would be a beneficial thing.
dead. Some schools are simply ignoring the Supreme                For the present we quote from a liturgical program
Court decisions of 1963 and going their own ways. which was recently used in a United Presbyterian
This, is true of the 3200 public school students in Church in a "Celebration of Christian Unity." The
Clairton, Pennsylvania who continue to begin each day entire program was quoted  in  Christian Beacon.  Our
with prayer and Bible reading.                                  quotes are excerpts.
  But the issue remains alive in the halls of Congress as         The program was begun with an organ prelude, a call
well. Senator Everett Dirksen continues his fight for a to worship which was a quotation of Ps.  133:3, Eph.
constitutional amendment which would make legal 2:4a, Jn.  17:21. There was a processional hymn, an
religious devotions in the classroom. In an earlier battle invocation, an anthem sung, a hymn of praise, an
for his amendment, Dirksen came within six votes of offertory, and doxology. But then followed what was
the two-thirds he needed to get the amendment called "The service of At-one-ment".
                                                                  LEADER: Peter and Paul, Athanasius and Augus-
approved by the Senate. Such approval would be only                   tine,
a first step. Next would come the need for two-thirds               all apostles and fathers of the Church,
approval by the House. Then three-fourths of the                    are worthy of our praise.
states would have to pass favorably on the amendment.               Hearing the call of Christ;they followed
  But although Dirksen has not yet succeeded, he has                him wherever he led, making disciples,
not given up the struggle. The.present Congress is faced            establishing the Church,
once again with the- problem. The proposed amend-                   defending and expounding the faith,
ment reads:                                                         suffering martyrdom for their Lord.
                                                                    Through the generations others followed after:
          Nothing contained in this Constitution shall'             Cyril of Jerusalem, and Gregory of Rome,
       .abridge the right of persons lawfully assembled in          Boniface and Alcuin,
       any public building which is supported in whole or in        Cyrij and Methodius


                                                     THE STANDARD BEARER                                                           301



     Anselm and Bernard,                                                 clinging to that which is already dead. . . .
     Francis and Thomas and Dominic,                                  Leader: Eugene Carson Blake, James E. Dewitt, M.
     Dante and Michelangelo and Bach,                                    M. Thomas and Billy Graham are men passionate
     Jean de Brebeuf, Isaac Jogues and Juniper0  Sera.                   in their devotion to Christ, grieved by
     With voice and pen and hammer,                                      the divisions in.his Body the Church, zealous
     as wandering preachers and counsellors to kings,                    in their searchings of Scripture. . . .
     in centers of culture and barbarous hinterlands,                 Leader: Julian Bond, Ghandi, Dag Hammarskjold
     they carried the name of Christ,                                       have led their
     transforming the world after his likeness.                          brotherhood into a new ear.
  People: The Lord says: "See I place my words in                        By the power of their minds, and the ceaseless
       your mouth! . . .                                                    exercise
  Leader: Martin Luther and John Calvin                                  of their creative force -
     proclaimed anew the simplicity of trust in                          Karl Barth, Thomas Merton, Karl Rahner, Dr.
     God's love.                                                            Visser't
     Leading a host of others -                                          Hooft, Harvey Cox, Harry Emerson Fosdick -
     Cranmer and Knox, Milton and Fox and                                these preachers and scholars, writers and
       Wesley -                                                             teachers
     they reformed the Church                                            using old forms and creating new,
     with the gospel of justification by grace                           carried the Gospel into the structures of contem-
     through faith.                                                         porary life. . . .                   __.__   -. ---
     Imbued with the reformation faith,                                  Etc.                     _     _----
     their spiritual sons and daughters founded
     new nations,                                                      This is ecti~mqricity in liturgy. But how can it be the
     shaping national life by their knowledge                       worship of God which must  be "in Spirit and in
     of Christ and his ways.                                  /-    t r u t h ? "  _                                    \
     There rose up other great men -
     Jonathan Edwards and David Livingston,                         BIBLICAL POLITICS?
     Walter Rauschenbusch and Albert Schweitzer                        Conservatives have a. knack for mixing badly their
     and Toyohiko Kagawa, John R. Mott and                          religion and politics. An example of this was found in a
     William Temple, Dietrich Bonhoeffer, John                      book review in a recentissue  of Christian Economics.
     XXIII and Paul Tillich, Martin Luther King -                   The book spoke of various documents of American
     Calling the nations to repentance and sacrifice,               history in biblical terms.
     goading the Churches to throw off  -their  divi-
                                           .y                               1. The Mayflower Compact, the genesis of the
       sions,                                                            American republic. 2. The Declaration of Indepen-
     dying for the world which Christ loves,                             dence, our national exodus. 3. The Constitution, our
     shaking the foundations so that God's truth                         book of laws. 4. Washington's Farewell Address, one
     might break into the hearts and minds of men.                       of our major  prophecies. 5.  The Star Spangled
  People: Father, we pray especially for those,                          Banner, our greatest Psalm. 6. Lincoln's Second
     throughout the world,                                               Inaugural, our gospel of true Americanism. 7. The'
     who believe in the gospel. . . .                                    Road Away from Revolution, by Woodrow Wilson,
     We pray also for all churches,                                      one of our notable epistles. 8. Douglas MacArthur's
     that they may not lay up treasures on earth                          address at the formal surrender of Japan on the
     or become monuments to a past age,                                   battleship Missouri, our revelation.


In His Fear

                                Getting Something for Nothing,
                                                             (Concluded)
                                                          Rev. John A. Heys

  Last time we closed our discussion of this matter of something for nothing during the divine worship
getting something for nothing by suggesting that we                 service and matters related to it? Is your hand always
examine our own lives to see to what degree we are ready to receive anything and everything that the
trying to practice this evil.                                       Church has to give, but seldom if ever ready to impart
  What now did you find?                                            more than a far-thing, and to get away without giving
  Did you give any thought to the area of your church that much, if you can manage it? You come to church
life? Must men brand you as one who is trying to get for a blessing, but. you have no offering to give. You


302                                           THE STANDARD BEARER



have hundreds of dollars to give for worldly entertain- him to kill the Egyptian who was abusing an Hebrew.
ment but in the sphere of the spiritual and the But that Midianitish Moses was a different man
worthwhile you cannot find a few pennies to further entirely. At the burning.bush  he pleads with God not
the cause of God's kingdom. 0, do not deny that. to be appointed to an office, not to be given a work to
Your color television set you deemed a necessity and do. He finds all kinds of excuses for not taking the
even though it costs you many week's wages to office. Better was the Egyptian Moses. Better still is
purchase, you managed to get one. But $2.00 a week the Wilderness Moses who carried the whole rebellious
for Christian education,- which amounts to less than a nation on his shoulders, who wore himself out in the
black and white TV set, you cannot scrape together.         cause which he had chosen.
The collection plate in church is passed by or insulted       These lines are not intended for those that have
with a sum so small that you slip it in under cover of nothing to give. They are not written for those who
your hand, lest others see that you give next to would speak but find it difficult to express their
nothing.                                                    opinion, nor for those who would serve on committees
  But you expect the church to do everything for you. and in offices but have a health problem or the like
If you or your family are hospitalized you expect that makes it difficult and works a hardship upon them
frequent and regular calls. You will be liberal in your or their families. Let these be content in the truth that
criticism and fault findings, but you will refuse to give when others give to them and serve with their abilities
a word of encouragement or help to right the wrongs and talents, the truth of God's Word stands that it is
of which you are so free to speak.You assume the more blessed to give than to receive. And they, by
Let-George-Do-It attitude, and here in the church take standing and waiting, in thankfulness that God has
the position that the church owes you a blessing. You given them men that can serve, give these more gifted,
will decry the expenses but offer no suggestion as to talented members, or who are better situated finan-
how it can be done without these necessary expenses. cially, the opportunity to receive this greater blessed-
Something for nothing is your slogan.                       ness for giving. And they themselves are blessed
  And what about the members of the various because they are giving these the opportunity to show
societies and organizations in the church? Members mercy.
there are who avoid all possible committee work. They         But what saith the Scripture about all this?
will see to it that they are where they can reap all the      To mind come the words of Solomon in Proverbs
benefits of the work of these committees. But they 6:6, "Go to the ant, thou sluggard; consider her ways,
will refuse all committee work. When it comes to and be wise." It would be called heresy to quote this
studying for the Bible discussion they will also leave text to those who want and demand forty hours wages,
this to the others. They are glad to go home with the for thirty hours work, or to the have nots who are not
fruit of someone else's toil, but you must not even ask interested in obtaining a job or labor for their hands or
them to read the passage over before they leave home. minds but want an everlasting and ever increasing
They come to get something but have no intention of handout and believe that it is coming to them whether
giving anything.                                            they work or not. Then also there is the text of Paul in
  These are conspicuously absent from the business II Thessaloninans 3: 10 whereby the Word of God not
meeting. They will not give as much as their presence only ignores the cry of the slothful but pricks their
and their vote. They will be very free to give you their bubble so completely. "For even when we were with
opinion of how wrong these decisions were. But the you, this we commanded you, that if any would not
only way you can get them to these business meetings work, neither should they eat."
is to fail to announce them as business meetings.             And has all the showering of gifts for nothing upon
Again, they are always too busy to attend those nights the masses that clamor for a share of this earth's goods
that the officers are chosen and the committees are without any labor on their part solved any of our
appointed. If you do not see them there, they are not national problems? Another year has come and gone.
apt to be remembered for an office or a committee Reviews of the year have appeared in almost every
position. Should you nevertheless place them in office newspaper and magazine either in an editorial or a
or on a committee, then you will see how freely they contributed column. And none of them can show that
will give and how liberally! They will give you a all this disregarding of Proverbs 6: 6 and of II  Thes-
thousand reasons why they cannot serve and ought to salonians 3 : 10 has solved one bit of our problems. The
be taken off from the position given them.                  spirit behind all this rioting and crying for equality and
  It is so easy to be a Midianitish Moses!                  sharing of the wealth is wrong. And you are never
  There was an Egyptian Moses who was bold and going to solve a ,problem with such an evil motive and
ready to fight for the cause that he had chosen. While spirit by disregarding the Word of God. Let the man
in Pharaoh's house in Egypt he is a mighty and brave who refuses to work when given the opportunity take
man. You had better not tussle with him. He was ready heed that GOD says that if he will not'work, he shall
to do something and that for nothing. No one hired not eat. God is the One Who says that he is a fool and


                                              THE STANDARD BEARER                                             303



ought to go to school among the lowly but wise ants. going to be satisfied with that much.  `l'hey will ever
     Once again, these lines are not written for those who reach out for more and more for nothing until they
cannot work, who would work but are barred from becomev the haves to mistreat the have-nots which
jobs because of color, social standing or the like. It is benefited them so greatly.
not meant for the handicapped nor, surely, for those        This is not in His fear and will only bring more and
who cannot find work because they will not bow more fear of man to mankind. We, have not seen the
before the godless unions and their demand of alle- end yet of the unrest in our streets and in our colleges.
giance to man above God and advocacy of rebellion For we have not yet seen the cause of it all; and we
against authorities. It is for those who  live  from the refuse to see the only cure. Let the Church be warned
principle of getting something for nothing in a deliber- not to try to find a "social gospel" that will solve the
ate striving to benefit at the expense of others.        problems of the natural man. There is only one gospel
     And that the unbelieving world cares not about and that is the gospel as it is in Christ. It is the gospel
God's Word and tries to solve all its problems apart that preaches the complete blotting out of the guilt of
from that Word is to be understood. Paul tells us that God's people through the poverty and death of God's
the carnal mind is not subject to the law of God, Son in our flesh. It is a gospel that is very particular
neither indeed can be. Romans 8:7. The Psalms declare and not for every individual in the world. It is for
that those who say that there is no God  - whether every nation, tongue and tribe, but it is not for every
they say that with their lips or by the policies they man, woman and child in every nation, tongue and
adopt and the practices which they advocate  - are tribe. Deny that, when Scripture teaches this from the
fools. But that the church, - maybe it is better to say, announcement in the very beginning of two seeds (and
but that there are those in the church  - who will one only that would be blessed) through Jesus' words
advocate endless handouts, pampering the Let-George- that He lays down His life for His sheep, and when He
Do-The-Work-While-We-Enjoy-The-Profits-Of-Their-         prays not for the world, and you simply do not
Labor advocates, is a blot on the very name of the understand the true gospel. Is it perhaps because we
Church of God.                                            are not living as pilgrims and strangers and have this
     Of course the Church is humanitarian in the sense world and this life for our goal? Then our position is
that she is merciful and deeply concerned with the hopeless, for there is no good news for this world. The
sufferings of mankind. Of course the individual gospel promises a world to come in which only some
believers are Merciful Samaritans (rather than Good of humanity shall be blessed, for these only will have
Samaritans) and do not ask after a man's color or race the forgiveness of their sins. These shall receive
or family tree before assisting him and putting out a something worthwhile for nothing, in order forever to
helping hand. But the programs of the world and of serve God in glory.
the Church must be different and by God's grace are         Indeed, we receive something for nothing. Salvation
different. The Church approaches all problems In His is absolutely free. We received the Son of God in our
Fear and therefore turns to the Word of God. The flesh without doing  anything ourselves. We received
world turns, as did Nebuchadnezzar, to its worldly I-l% cross in spite of rather than because of our works.
wise men and. astrologers. They have their "authori- We receive the pardon of His:blood  and did receive it
ties" on economics, education, housing, welfare and even before we were born or could desire it. See
what have you? They study the works of men. They Romans 9 : 1 l-l 3. But we received something for nothing
do not concern themselves with "Thus saith the Lord." in order that we might be able to do something. We re-
And that all this confusion and unrest, that all this ceive salvation in order to be able to serve God perfectly
rioting and revolution is due to sin and is bred by sin in the new Jerusalem. We are created in Christ Jesus
they .will never admit. Instead, according to them, it is UNTO good works, which God hath before ordained
simply poverty that causes all this revolt and unrest. that we should walk in them. Ephesians  2:lO. Yea,
The solution then is at hand: Give these people what because we are heirs of God and joint heirs with Christ,
they want! Give them something for nothing! But we we receive EVERYTHING for nothing that we may
will reap a whirlwind pretty soon. For, once tasting walk in His fear, now in principle and presently in
that they can get so much for nothing, these are not perfection.
c


                   Order your copy promptly. You will want "Behold, He Cometh!" in your library.


304                                                    THE STANDARD BEARER


Examining Ecumenicalism


                                THE R.E.S. AND THE W.C.C.

                                                           Rev. G. Van Baren


  Prof. H. Hanko in the Oct.  1, 1968 issue of the bership in the W.C.C. The minority recommendation
Standard Bearer gave a brief summary of the decisions was defeated  - but it reflects an obvious attempt to
of the Reformed Ecumenical Synod which met at approve the idea of membership in W.C.C., but in such
Lunteren in the Netherlands on August 13-23, 1968. a way as to satisfy those who saw real obstacles to such
Those interested could well review that article.                     membership. The minority recommendation which was
                                                                     defeated, declared:
       In this issue, I would enter into greater detail on the
decision taken concerning membership in  th.e World                        The Reformed Ecumenical Synod advises the
Council of Churches. Earlier synods of the R.E.S. have                   member churches not to take a decision with regard
gone on record as being opposed to membership in the                     to the World Council of Churches before they have
W.C.C. as presently constituted. But repeatedly the                      thoroughly studied the ecumenical problems in the
                                                                         context of their own situation and before they are
question arises again. This past summer the  R.ES.                       certain that in their particular situation a decision to
reaffirmed its old decision. The following was decided:                  join the World Council of Churches does not en-
       The Synod endorses the recommendation in Study                    danger their loyalty to the Reformed confession.
 Committee Report 8 (on the "Nature of the Church                    The majority report of the study committee
 and its Ecumenical Calling") that Synod reaffirms the                 The decision of the R.E.S. opposing membership in
 advice which previous Synods have given to member                   the W.C.C. is very brief. But what was adopted forms
 churches  "`not to join the W.C.C. in the present                   the conclusion of a rather lengthly critical study of the
 situation.  "                                                       W.C.C. This entire report can be found in the Acts of
 Grounds:                                                            the R.E.S. of 1968. I will attempt to present a brief
        1. Re: The Nature of the W.C.C.                              summary of that report.
          The W.C.C. claims to represent the given unity
          in Christ, but this is an illegitimate claim,                The report begins by summarizing past actions of
          because the W.C.C. does not unitedly and                   the R.E.S. on the W.C.C. From the beginning, the
          unconditionally acknowledge the authority of               R.E.S. has opposed membership in the W.C.C.`: first in
          Christ, the Head of the Church, as He speaks in            Amsterdam in 1949, then in Edinburgh in 1953, again
          the infallible Word, accordingly it does not               in Potchefstroom in 1958, finally in Grand Rapids in
          unequivocally reject that which is contrary to             1963. In 1963 the decision stated in part: "the
          the Gospel of Jesus Christ, nor does it warn its           undeniable fact that outspoken liberals are active, and
          member churches against the false gospel that              in some instances, prominent, in the W.C.C., and that
          has a recognized place in many of these                    some of its member churches knowingly tolerate and.
          churches .                                                 even highly honour as preachers and teachers, deniers
       2. Re: The Basis of the W.C.C. and its Func-                  of cardinal truths of the Christian religion" and also
          tioning.                                                   spoke of "the antithesis of belief and unbelief, the true
          Although the words of the Basis are in them-               Church and the false; as, taught in Article 29 of the
          selves a summary of the gospel ma include a                Belgic Confession and Ch. XXV, v of the Westm. Conf.
          reference to the Scriptures, this is inadequate as         of Faith and in such passages of Scripture as Gal. 1:8,
          a basis or starting point for an ecumenical
          movement, because when understood in the                   9;IICor.  6:14-18;andII John  1O;ll."
          light of history ma in the context of contem-                The report continues by discussing three aspects of
          porary theological  discukion it is open to                the.. organization of the W.C.C.: its Nature, its Basis,
          various unbiblical interpretations; and in effect          and its Conception of the unity of the church.
          the World Council does permit such essentially
          different interpretations.                                   The report quotes from various W.C.C. decisions to
                                                                     show the official position of the W.C.C. concerning its
   However, the Acts of the R.E.S. reflect what must                 own nature. In `one document, the W.C.C. said con-
have been considerable disagreement concerning mem-                  cerning itself:


                                                    THE STANDARD BEARER                                                         305


       (a) The W.C.C. is composed of Churches which                   The present Basis, as extended at New Delhi,
    acknowledge Jesus Christ as God and Saviour. (b)                contains three main statements. (a) A christological
    These Churches find their unity in Christ. They have            statement: Jesus Christ is God and Saviour. This is
    not to create this unity; it is the gift of God. (c) But        the original and fundamental statement as accepted
    this unity must be expressed in work and life. (a)              at Amsterdam, 1948. (b) A Trinitarian statement:
    The W.C.C. wants. to serve the Churches as an                   "the one God, Father, Son and Holy Spirit." This
    instrument whereby they may bear witness together               was already implicit in the original Basis . . . , but
    to their common allegiance to Christ, and co-operate            now it has been made explicit by the extension. It is
    in matters requiring united action. (e) The idea of a           more than a mere precise statement of the  christ-
    super-church is expressly rejected. (f) The aim of the          ological theme. It is a confession of the Triune God
    `W.C.C. is rather to express the unity by binding the           Himself. (c) A statement about the  Bible: "according
    Churches closer to Christ ancl therefore closer to one          to the Scriptures". It does .not deal with the nature,
    another.                                                        revelatory character or inspiration of the Bible, but
                                                                    only wants to emphasize the authority which these
  The report askd two questions concerning the nature               Scriptures possess for ah Christians . . : . At the same
of the  WCC. as presented by that organization. The                 time, however, it indicates how the  christological
first is, "Is the declaration acceptable from the                   statement must be understood, viz., as speaking of
Reformed point of view?" (In the report, several other              the Christ of the Scriptures.
documents are summarized in addition to that which I
have quoted above.) It concludes that much of the                 The report points out that if the "Basis" is to be
declarations can be endorsed by Reformed Churches. considered an "Erasmian reduction," that is, a reduc-
However, the report asks: "What does the recognition tion of truth to the lowest common denominator upon
of the `vestigia ecclesiae ' (marks of the church) in one which all churches can not only agree but also unite,
another's church mean and entail? What does it mean, Reformed Christians could not agree. However, if the
e.g., with regard to the unity as a present reality? Does "Basis" represents a "concentration" or brief summary
it mean that we can already say: we are already one in of what is the very heart of the gospel (that Jesus is
Christ  - all that has to happen is to find means and both God and Saviour), and that all of Scripture must
ways to express it in work and life . . . `7 Does it also be understood in that light, then Reformed Christians
mean: as churches we are already able, to a certain could agree that this might be a basis and starting point
extent and in certain respects, to give a `common               for an ecumenical movement.
witness? . . . In our opinion it is HERE, where we find           However, the report does express certain grave and
the real problems. . . . "                                      valid reservations concerning the "Basis" of the W.C.C.
  But a second question also arises: "Has the W.C.C. For instance, what does the phrase "according to the
in its actual existence, both in structure and actions, Scriptures" really mean? It says nothing of "plenary
adhered to this declaration?" The report points out inspiration, canonicity, and the historical realism of
that in spite of frequent claims to the contrary (see the historical accounts of the Bible." This part of the
quotation above), the W.C.C. stands in permanent Basis is "badly in need of further definition before it
danger of acting as or speaking like a Super-Church. can be regarded as a significant step toward a truly
The report goes on to show how this "Super-Church" orthodox articulation of the faith of the Bible." In
image is evident in official statements made by the addition to that, the report wonders if the "Basis" is
W.C.C. There is also the official position of the W.C.C. sufficient to ward off threatening syncretism. There is
that it is not its duty to negotiate unions between today the attempt even to relate Christianity  to. all
churches  - however the report points out instances manner of other world religions. The report points out
where the emphasis in the W.C.C. in recent years has that also in W.C.C. documents there is a looking upon
been upon mergers and that there are even instances of non-Christian religions as vehicles through which Christ
pressure being applied toward that end.                         addresses Christianity. They quote from the New Delhi
                                                                Report which says concerning the heathen: "We must
  Secondly, the report discusses the "basis" of the take up the conversations about Christ with them,
W.C.C. The original basis of the W.C.C., as stated in its knowing that Christ addresses them through us and us
constitution, read: "The W.C.C. is a fellowship of through them." If the "Basis".of the W.C.C. can allow
Churches which accept our Lord Jesus Christ as God for this, it certainly is not adequate.
and Saviour." However, in 1961, at New Delhi, the
basis was revised as follows: "The W.C.C. is a fellow-            The report goes on to discuss the question: does the
ship of churches which confess the Lord Jesus Christ as W.C.C. actually maintain that "Basis" which it pro-
God and Saviour `according to the Scriptures and fesses? The  : position of the W.C.C. is this: "Each
therefore seek to fulfil. together their common ,calling church which joins-the W.C.C. must therefore seriously
to the glory of the one God, Father,  Sonand Holy consider whether it desires to participate in a fellow-
Spirit." The report states:                                     ship with this particular Basis. . . . On the other hand


 306                                           THE STANDARD BEARER



 the W.C.C. would overstep the limits it has se; for itself AND the duty to exclude from membership those
 if it should seek to pronounce judgment as to whether churches, which, after affiliation, would deny the Basis
 any particular church is in fact taking the Basis in official statements. Secondly, the report points out
 seriously. It remains the responsibility of each church that the W.C.C., in affirming the positive statement of
 to decide itself whether it can sincerely accept the its Basis, must also emphatically warn against all
 Basis of the Council."                                        teachings in conflict with it - specifically modernism
                                                               and liberalism. But this, the W.C.C. refuses to do. As
   The report concedes that the W.C.C. indeed has no           one man wrote: the W.C.C. has "infinite tolerance in
 right to exercise discipline over the internal life of the matters of faith, of which the W.C.C. `knows every-
 member churches. However, it points out that since thing,' and pious intolerance towards unbelief, of
 "the W.C.C. as au organization has accepted the Basis which it shows nothing.`"
 as its normative starting point- and requires from all
 prospective members a written declaration of agree-             I hope to conclude a summary of the report on the
 ment, in our opinion, this gives  t$e W.C.C. the right W.C.C. as given at the R.E.S. in the next issue, D.V.



 Contending for the Faith
                  0

                               THE DOCTRINE OF SIN
                                       THE THIRD PERIOD - 730-1.517 A.D.
                                     DOCTRINE OF THE CHURCH OF ROME

                                                  Rev. H. Veldman

    In our preceding article  we had begun to call of original sin. Aquinas, therefore, taught that sin is
 attention to the- view of sin as held by Thomas more than simply the loss of what Adam originally                              1
 Aquinas. Aquinas was the Doctor  Angelicus.  of the possessed in Paradise. And we concluded our article
 schoolmen, and by far the most influential theologian with the observation that this positive part of original
 in the Latin Church since the days of Augustine. sin is called concupiscence. It is of the utmost
 Anselm taught that original sin, although simply the importance what Aquinas means when he speaks of
 loss of original righteousness, is nevertheless truly concupiscence.
 and properly sin. Others, however, including Abelard,           We now again quote from the Systematic Theology
 took the position that the loss of original righteousness of Hedge, Vol. II, 172, f.f:
 left Adam precisely in the state in which he was
 created, and, as his descendants share his fate, they are           Most frequently, in accordance with the usus
 born in the same state. There is therefore no inherent            loquendi (currently in use, H.V.) of his own and of
                                                                   subsequent periods, this positive part of original sin is
 hereditary corruption, no moral character either good             called concupiscence. This is a word which it is very
 or bad. This, of course, is Pelagianism. It is true that,         important to understand, because it is used in such
 because of this lack of righteousness, the lower powers           different senses even in relation to the same subject.
 of man's nature gain the ascendancy over the higher,              Some by concupiscence mean simply the sexual
 and that man grows in sin. Sin consists in assent and             instinct; others, what belongs to our sensuous nature
 purpos6.  Only when the soul assents to this dominion             in general; others, everything in man which has the
 of the lower nature and deliberately acts in accordance           seen and temporal for its object; and others still, for
 with it, can it be chargeable with any personal,                  the wrong bias of the soul, by which, being averse to
 inherent sin. And children, therefore, are not born in            God, it turns to the creature and to evil. Everything
 sin. Aquinas, according to Hodge, although approach-              depends therefore on the sense in which the word is
 ing much nearer to Augustine than the other theolo-               taken, when it is said that original sin consists,
 gians of his age, taught a certain synergism which                positively considered, in concupiscence. If by con-
                                                                   cupiscence is meant merely our sensuous nature, then
 enters into all other systems. As we noted in our                 original &I is seated mainly in the body and in the
preceding article, he taught that original sin consists in         animal affections, and the higher powers of the soul
 two things, first, the loss of original righteousness and,        are unaffected by its contamination. By Thomas
 second, the disorder of the whole nature. The otie he             Aquinas the word is taken in its widest sense, as is
 called the formale and the other he called the materiale          obvious from its equivalents just mentioned, aversion


                                                      THE STANDARD BEARER                                                         307


    from God,  ..corrupt disposition, disorder, or de-          save himself or do anything that is really good in the
    formity, of the powers of the soul. As to the               sight of God, and then to say that he still has the
    constituent elements of this original corruption, or as     power to cooperate with that grace of the Lord, surely
    he expresses it, the wounds under which our fallen          means that the latter teaching is fundamentally a
    nature is suffering, he says, they include, (a) Igno-       denial and setting aside of the former. Heresy has a
    rance and want of the right knowledge of God in the
    intelligence. (b) An aversion in the will from the          subtle way of creeping into the church of God. We
    highest good. (c) In the feelings or affections, or         must always be on our guard against any synergism
    rather in that department of our nature in which the        that enters into all other systems. As we shall see later,
    feelings are the manifestations, a tendency to delight      Arminianism is also characterized by this subtle perver-
    in created things. The seat of original sin, therefore,     sion and denial of the fundamental truths of the Word
    with him is the whole soul. This concupiscence or           of God.
    inherent corruption, is not an act, or agency, or             Besides calling attention to the views on sin by
    activity, by a habit, i.e., and immanent inherent           Anselm, Abelard and Aquinas, Hodge also calls atten-
    disposition of the mind. Finally, original sin is a         tion to the doctrine of the Scotists. Of  Scotus Hodge
    penal evil. The loss of original righteousness and the      has the following, and again we quote:
    consequent disorder of our nature, are the penalty of              Duns Scotus, a Franciscan, Professor of Theology
    Adam's first transgression. So far the doctrine of              at Oxford, Paris, and Cologne, where he died AD.
    Thomas is in strict accordance with that of                      1308, was the great opponent of Thomas Aquinas.
    Augustine. His discussion of the subject might be               So far as the subject of original sin is concerned, he
    framed into an exposition of the answer in the                  sided with the Semi-Pelagians. He made original sin
    "Westminster Catechism" which declares the sinful-              to consist solely in the loss of original righteousness,
    ness of that estate into which men fell, to consist in          and as this was purely a supernatural gift, not
    the guilt of Adam's first sin, the want of original             pertaining to the nature of man, its loss left Adam
    righteousness, and the corruption of his whole                  and his posterity after him, precisely in the state in
    nature. The point of difference relates to the degree           which man was originally created. Whatever of
    of injury received from the apostasy of Adam, or the            disorder is consequent on this loss of righteousness is
    depth of that corruption of nature derived from him.            not of the nature of sin. Men, therefore, are born
    This Thomas calls a languor or weakness. Men in                 into the world in puris naturalibus (i.e., in the simple
    consequence of the fall are utterly unable to save              essential attributes of his nature, H.V.), not in the
    themselves, or to do anything really good in the sight          Pelagian sense, as Pelagians do not admit any
    of God without the aid of divine grace. But they still          supernatural gift of righteousness to Adam, but in
    have the power to cooperate with that grace. They               the sense that they possess all the essential attributes
    cannot, as the Semi-Pelagians taught, begin the work            of their nature uninjured and uncontaminated. As
    of turning unto God, and therefore need preventing              .free will, i.e., the ability to do and to be whatever is
    grace, but with that grace they are enabled to                  required of man by his Maker, belongs essentially to
    cooperate. This makes the difference between the                his nature, this also remains since the fall. It is indeed
    effectual (irresistible) grace of Augustine, and the            weakened and beset with difficulties, as the balance
    synergism which enters into all other systems.                  wheel of our nature, original righteousness, is gone,
  This view of sin, we do not hesitate to say, is a                 but still it exists. Man needs divine assistance. He
dangerous conception and presentation of the truth.                 cannot do good, or make himself good without the
When one departs from the truth of the Word of God,                 grace of God. But the dependence of which Scotus
his conception is the more dangerous the nearer he                  speaks is rather that of the creature upon the creator,
approaches to the truth of the Scriptures. In many                  than that of the sinner upon the Spirit of God. His
ways the doctrine                                                   endeavour seems to have been to reduce the super-
                      of Thomas Aquinas came so close to            natural to the natural; to confound the distinction
the doctrine of Augustine. The only point of differ-                 constantly made in the Bible and by the Church,
ence between the former and the latter was a matter of              between the providential efficiency of God every-
degree, of emphasis. Aquinas spoke of the man's                     where present and always operating in and  wig
corruption which he had derived from Adam as a                      natural causes, and the efficiency of the Holy Ghost
languor or weakness. Men, in consequence of the  fall,              in the regeneration and sanctification of the soul.
are unable to save themselves, or to do anything really            This view of Scotus, it seems to me, is very similar
good in the sight of God without the aid of Divine              to  that which was advocated by  Abelard. And it also
grace, but they .still have the power to cooperate with         seems to me that this conception is not merely akin to
that grace. They cannot begin the work of turning               the views of the Semi-Pelagians, but that of
unto God and therefore need preventing grace, but               Pelagianism.  Abelard taught that, properly speaking,
they are able to cooperate with that grace. We recog-           inasmuch as there can be no evil intention in infants,
nize this, do we not. Our churches experienced this,            there can therefore be no sin in them. When born, all
also and. particularly in 1953. Indeed, so they said, the       men possess all the essential attributes of their nature
work  of salvation is all  of the Lord, BUT man is also         uninjured and uncontaminated. And that Scotus advo-
responsible. To teach, as did Aquinas, that man cannot          cated and defended this view of original sin was not


308                                                  THE STANDARD BEARER


due to ignorance, inasmuch as he was the great                        theories however above mentioned, variously modi-
opponent of Thomas Aquinas. Indeed, notwith-                          fied, had their zealous advocates in the Latin Church,
standing the genius and writings of Augustine,                        when the Council of Trent was assembled to deter-
Pelagianism had certainly made deep inroads into the                  mine authoritatively the true doctrine and to erect a
hearts and minds of the church. The heresy of                         barrier to the increasing power of the Reformation.
Pelagianism is so palatable to the natural man!                     And  so. the battle lines were drawn when the
   Also of interest, is the following observation of Council of' Trent was convened. This council was
Hodge:                                                            convened to combat the rising tide of the Reforma-
                                                                  tion. It may well be Rome's counter reformation. The
         The Dominicans and Franciscans became, and long          Reformation had exposed many obvious evils in the
       continued the two most powerful orders of monks in         Church of that day. Efforts had to be put forth to
       the Roman Church. As they were antagonistic on so          counteract this rising tide of Protestantism. This
       many other points, they were also opposed in
       doctrine. The Dominicans, as the disciples of Thomas       explains the assembling of the Council of Trent. This
       Aquinas, were called Thomists, and the Franciscans,        council also considered the doctrinal position and
       as followers of Duns Scotus, were called Scot&s. The       teachings of the Church. Although striving to reform
       opposition between these parties, among other doctri-      the Church, it also set itself to maintain the doctrinal
       nal points, embraced as we have seen, that of original     positions and teachings of the Church. And so it also
       sin. The Thomists were inclined to moderate Augus-         expressed itself on the subject of sin. To this, the Lord
       tinianism, the Scotists to Semi-Pelagianism. AU the        willing, we will call attention in our following article.

The Lord Gave The Word....
                                            Ps. 68:11

              The Spread of the Gospel Throughout Europe
                                                   500-l 000 A.D.
                                                           Rev. C. Hanko

  The period from five hundred to one thousand after endeavors that were made in what is now the Nether-
Christ is often referred to as The Dark Age. There was lands and parts of Germany. Actually in Europe there
much corruption in the church, especially among the were two movements being carried on at almost the
popes that controlled the church. Paganism and barbar- same time. One effort was being made by the pope in
ianism still prevailed in much of the continent of Rome to win Europe for the Roman Catholic persua-
Europe. And there was often a bitter struggle between             sion. The other was the labor of individuals mainly
the church and the pagans. One of the clerics of France           from Ireland and England exerting their influence
wrote in the early part of the tenth century  (909),              upon the mainland of Europe and more or less
"The cities are depopulated, the monasteries ruined independent from the pope.
and burned, the country reduced to solitude . . . . As              It was Gregory I (590-604) who insisted on the
the first men lived without law or fear of God, universal supremacy of the pope. He liked to refer to
abandoned to their passions, so now every man does himself as the Servant of servants, the Vicar of Christ,
what seems right in his own eyes, despising laws human with the right and authority to rule over the entire
and divine and the commands of the church. The world, both from a religious and a political aspect.
strong oppress the weak; the world is full of violence Bent on increasing his prestige in other lands, and at
against the poor and of the plunder of the goods of the           the- same time endeavoring to keep his monks from
church . . . . Men devour one another like fishes of the becoming involved in the affairs of the world, he sent
sea." (The History Of Christian Missions," by Stephen them out to win converts for the Roman Catholic
Neill, pg. 97).                                                   Church. Some were appointed for Anglo-Saxon
  From the- point of view of mission endeavors this England, while others .were directed to Germany which
period is particularly interesting to us who are of was still for the most part barbarian. In 596 Augustin
Dutch or of `German descent. For this was the period (sometimes referred to as Austin) with forty monks
in which most of Europe broke. away from pagan was appointed to work in England. The Anglo-Saxons
barbarianism to the Christianity of that day. We will had come from Germany in 449 and had invaded
have: occasion  : to mention especially the mission eastern England and southeast Scotland, and forced


                                            THE STANDARD BEARER                                              309



the existing church farther into the interior. Now missionary in Scotland at about 560 A.D. Forty years
Ethelbert, King of Kent, had married a woman from later a monk by the name of Columbanus appeared on
Paris who professed Christianity. This likely influenced the scene. Since the monasteries ruled the churches, it
the king to receive Augustin and his followers, to listen need not surprise us that monks went out as mis-
to his sermon and to promise him protection. A few sionaries. This was even the case from the churches
years later Ethelbert was baptized and thereupon many already established in England.
others professed Christianity. Augustin was made bish-      One of the outstanding men of the time was
op of Canterbury, after which he made serious efforts Willebrord, who was born and raised in England. He
to bring the Celtic Church into the Roman com- had spent a few years in a monastery of which Wilfried
munion, but these efforts met only with failure.          was abbot. This Wilfried had been on his way to Rome
  It may be well to mention that  Augustin used his when a contrary wind forced him to the shores of
own peculiar method which was sanctioned by the Friesland, where he spent the winter at the court of
pope and was later used elsewhere, the effects of which Aldgild,  preached and also baptized a few converts.
are still evident today. Instead of condemning the Later Willebrord went to a monastery in Ireland, since
pagan practices and festivities that he would meet, he these monasteries were considered to be more spiritual
tried to combine them with the worship and activities than those of England. There he met a certain Egbert,
of the church. He was encouraged by the pope that who was not able to go to the continent of Europe
"the heathen temples of these people need not be himself, but who sent Willebrord at the head of a
destroyed, only the idols found in them . . . . And company of twelve monks. Willebrord went to
since the people are accustomed, when they assemble Utrecht, where (690) the  Friesian king Radboud had
for sacrifice, to kill many oxen in sacrifice to the his residence. Since the king had just suffered a defeat
devils, it seems reasonable to appoint a festival for the from their archenemy the Franks, he was not ready to
people by way of exchange. The people must learn to listen to anyone who professed a like religion to that
slay their cattle not in honor of the devil, but in honor of the Franks. Willebrord and his companions could
of God and for their own food; when they have eaten gain no open door in northern Frisia, which is now
and are full, then they must render thanks to the Giver Netherlands. He was forced to go south of the Rhine,
of all things. If we allow them these outward joys, they in that part of Frisia that was occupied by the Franks.
are more likely to find their way to the true inner At the encouragement of the French king,  Pepin, he
joy . . . . It is doubtless impossible to cut off all abuses was made archbishop, so as to have more influence
at once from rough hearts, just as the man who sets over the other bishops. When Utrecht fell into the
out to climb a high mountain does not advance- by hands of the Franks in 695 he was given the seat of
leaps and bounds, but goes upward step by step and archbishop there. He rebuilt a number of the churches
pace by pace." (Bede, "Ecclesiastical History of the and the monasteries that had been destroyed in that
English Nation.") This all sounds very nice, but it area.
obviously does not reckon with the complete change          Besides working in Frisia, he also brought the gospel
wrought by the Holy Spirit in regeneration and to the Danes. He met much opposition in his first
conversion of the elect. It is no wonder that so many     attempt, but he did manage to take with him a few
who professed to be converted became only nominally young Danes to train them in Utrecht and later allow
Christian. And this undoubtedly accounts for the them to return to their own people.
strange mixture of religious and pagan elements in the      Boniface, another well known figure of this time,
celebration of Halloween as indulged in by so many worked along with Willebrord for a few years. In 716
still today. Even the celebration of the birth of Christ he ventured to go directly to the king Radboud and to
is a concoction of Christ-mass with its baby Jesus in a admonish him that he should no longer oppose
manger, combined with Santa Claus, "Jingle Bells," Christianity. Although Radboud respected his courage
and tinsels and tissue paper and gifts.                   and allowed him to work in his domain, Boniface met
  Apart from the efforts of the pope at Rome, there with very little success in spreading the gospel. After a
were also many monks, particularly from Ireland, who few years he went into Germany to preach the gospel
went out as missionaries either alone or in groups into there. In spite of much opposition from the pagan
the British Isles and into western Europe. These monks Germans, he did gain -and baptize some converts and
were not ordained and sent out by the church even pressed farther into the country. The pope,
according to the principle laid down in Acts 13, but pleased with his efforts, first made him bishop and
were either appointed by some abbot or bishop or then archbishop of Germany. He is said to have been
went out entirely on their own. Many of them, were more of an organizer than a preacher of the gospel,
motivated by the desire to separate themselves from since he worked hard especially to improve their
their families and country, to become "wanderers" as a agriculture and raise the standard of their living in
form of asceticism that was considered pleasing to the general. At a ripe age of almost 80 years he returned to
Lord.  *One of these was Columba, who became              the Netherlands. From Utrecht he went in 753 to


310                                            THE STANDARD BEARER


northern Friesland. A year later he is said to have been people. Through all the efforts that were put forth by
waiting for a group of converts to be confirmed, when the tenth century a large part of Europe had become
he and his companions were suddenly attacked by the nominally Christian. There are accounts that even
pagans and killed. It appears that he was very devoted speak of the spread of the gospel as far as China
to the Roman Catholic Church and completely sub- already in the seventh century. And after the ninth and
servient to the pope, so that he even brought churches tenth century a Christian Church is said to have existed
already established into the Romish community.             there for almost two hundred years.
  Under Charlemagne (742-814) the Holy Roman                 It is no wonder that this period is considered the
Empire had control of much of western Europe,              dark age, even from the point of view of all the
particularly in the area which is now France. The king corruption prevalent in the church and from the aspect
tried to convert the barbarians to Christianity "by the, of the mission labors that were being performed. The
Word and by the sword." He forced many to be Roman Catholic Church was interested in power at any
baptized by the edge of the sword. But he met.fierce       cost, both religiously and politically. Many converts
opposition from the Frisians in what is now the were forced into the church at the threat on their lives,
Netherlands and from the Saxons in what is now so that they became only nominally Christian. They
Germany. They fought back and even destroyed a often kept their pagan practices and used them in the
number of monasteries and churches. Charlemagne religion taught by the church. Even the missionaries
even had intentions of uniting the newly revived that went out on their own accepted the approval of
eastern empire with his own. This was to be accom- the pope, sought the aid of kings in order. to gain
plished by his marriage with Irene, who was then at the protection and prestige, and were at times more
head of the eastern empire. But all his schemes failed interested in culture and social improvement than in
when she lost her throne.                                  the truth of the Scriptures. This became a seedbed for
  One great unifying force in western Europe was the many evils that later cropped up in the church.
fact that the pope insisted on Latin as the sole             And yet in spite of all this, the Lord obviously also
liturgical language in the churches. He considered the had His elect people also at that time, and gathered His
languages of the barbarians as uncouth, uncultured and Church unto Himself, small and insignificant as that
ill-adapted for liturgical usage. The weakness was that may have been. There must have been even at that
,worshippers understood little, if anything, of the form time those who were impelled by the love of Christ,
of worship. Dead formalism with a certain atmosphere both in preaching the gospel and in receiving it. One
of the mysterious filled the churches.                     can only marvel at the wonder of grace, that God
  It would take up too much space to write in detail proves so repeatedly in history that He and He alone
about the spread of the gospel to central and eastern gathers His Church through His Son, Jesus Christ, and
Europe, even into Russia. The Orthodox Greek Church by His Spirit and Word. And even as He gathers His
did send missionaries into the Scandinavian countries.     Church, so He also defends and preserves .a remnant
Sweden in particular saw a number of churches according to the election of grace, even in the darkest
established throughout the country. The eastern hours of history. His strength is accomplished through
churches worked rather zealously toward translating weakness, but always according to His purpose.
parts of the Bible into the languages of the common



                                   B O O K R E V I E W S
                                                   Pro.f H. Hanko

                             BIBLE STUDY BOOKS; -Wm. B. Eerdmans Publishing
                             Company.
                                St. Mark, by I. H. Marshall; 64 pp., $.I .25 (paper).
                                St. Luke, by E. M. Blaiklock; 94 pp., $1.25 (paper).
                                St. John, by R. E. Nixon; 85 pp., $1.25 (paper).
                               Acts, by R. P. Martin; 90 pp., $1.25 (paper).
                                I Corinthians - Galatians, by R. P. Martin; 126 pp.,
                             $1.25 (paper).

   These books are not commentaries in the strict sense of the word. They are intended as helps for daily Bible.


                                                THE STANDARD BEARER                                                  311



study somewhat on the order of "Daily Manna." Yet THE HAR VEST OF MEDIEVAL THEOLOGY,
they are not primarily meditations on various texts,                -BY Heiko Oberman; Wm. B. Eerdmans Publishing
but brief expositions. The material is divided in such a             Company, 1968; 495 pp. $3.95 (paper).
way that each book contains enough for three months
of work. Eventually the set is intended to include
volumes on the whole Bible. They are much too brief
to serve as useful commentaries and could conceivably             The author, in this very technical and learned book,
be of greatest value to one who has almost no                   treats the theology of Gabriel Biel who lived in the
knowledge of Scripture but who sets himself to make a           14th Century. But his purpose is far broader than an
systematic study of all the books. The soundness and evaluation of the theological position of one man. He
value of the individual books vary considerably with uses his discussion of Biel to evaluate the whole of
the author.                                                     Medieval theology (in distinction from Medieval philos-
                                                                ophy), the important role which nominalism played in
                                                                the pre-reformation era and the influence of medieval
                                                                theology on the 16th  Centuiy Reformers, particularly
THE TREASURY OFALEXANDER WHYTE,                                 Martin Luther. The author places Biel "somewhere in
    edited by R. G. Turnbull; Baker Book, House, 1968; between" Thomas Aquinas and Martin Luther but
    256 pp., $1.95 (paper).                                     leaves the particular study of Luther for some later
                                                                volume. It is a book written for theologians and
                                                                historians. While the author's theses are sometimes
  Selected sermons from this noted  Scats preacher overworked, the book is a valuable addition to
who, for many years occupied the pulpit of Free St. medieval studies and is an aid in understanding the
George's Church, Edinburgh. Not always expository, theological conflict which resulted in the Reformation.
often embellished with much speculation and imagina-
tion, the sermons of this man who is often called "the
last of the Puritans" are excellent reading and will give
many pleasant hours to one who drinks at their waters.

                                                                           RESOLUTION OF SYMPATHY

                                                                  The Ladies Aid Society Ruth, of the Hope Protes-
                                                                tant  Reformed Church expresses its sympathy to one
                Books for the Lenten Season.                    of its members, Mrs. Gerald Korhom, in the loss of her
                                                                brother
                   REJECTED BY MEN,                                           MR. HERMAN KORHORN
               by the Rev. Herman Hoeksema.                        May she and her bereaved family find comfort that
                                                                in life or death we are not our own, but belong unto
   In thinking on the meaning of the Crucifixion and our faithful Saviour, Jesus Christ.
our glorious salvation, we do well to ponder the                                     Rev. Jason Kortering, Pres.
supreme cost. In this meditation is given some timely                                Miss Sybil Engelsma, Sec'y.
help in understanding certain deeper aspects of that
suffering.

   Order now by sending $1.50 to                                           RESOLUTIQN  OF SYMPATHY
          THE REFORMED WITNESS HOUR                                The Martha's Ladies Aid of the Hull Protestant Re-
                       P.O. Box 1230                            formed Church herewith expresses their sympathy to
                 Grand Rapids, Mich. 49501                      their fellow members, Mrs. John Brummel and Mrs.
                                                                Ben Blyenburg, in their recent sorrow of bereavement
          `EASTERN LADIES' LEAGUE"                              of their mother, grandmother, and sister,
   The Spring Meeting of our Eastern Ladies' League                         MRS. CORNELIUS WASSINK.
will be held, the Lord willing, Thursday, April 10,                May our Covenant God comfort with His Word and
 1969, at the Hope Protestant Reformed Church. Rev. Spirit in the assurance that "all things work together
G. Van  Baren will be our speaker. Plan to spend an for good to them that love God." (Remans 8:28).
evening of Christian fellowship.                                                     Mr. Egbert Gritters, Pres.
                                Tillie Sietstra, Vice Sec'y.                         Mrs. Bert Van Maanen, Sec'y.


312                                           THE STANDARD BEARER


                               News  From Our Churches

                                         March 14, 1969      One of the Prayer Day sermons in our churches was
  The call that First Church directed to Rev. Heys to an exegesis of Psalm 37 : 5, "Commit thy way unto the
be Missionary to Jamaica was done for Synod which Lord, trust also in Him; and He shall bring it to pass."
appointed it to be the calling church. Because this in- The pastor was a means of The Hearer of our prayers
volves our entire denomination First Church asks that to encourage his flock (are the special mid-week ser-
the missionary-elect be, remembered .in your prayers vices in all our churches poorly attended?) to receive
that he may know the will of the Lord for him in this their support from this inspired text.
matter.                                                                                *  * *
                           * *  a                             Hull scheduled their Annual Prayer Day Service a
       Rev. Vanden Berg, of Oak Lawn, declined the call he day earlier to make it possible for Rev.  Lanting, of
had received from our church in Pella, Iowa. Their Edgerton, to supply their pulpit on Tuesday evening
next trio included the Revs. Decker, Lubbers and and be able to serve his own church on Wednesday.
Woudenberg, and the call went out to Rev. Decker, of                                   *  *  *
Doon, Iowa.                                                   At a conference attended by ministers, elders and
                           *  *  *                          seminary students held in South Holland at the time of
  January and February's weather in the plains states the Classis West meeting Rev. Engelsma gave a paper
raised havoc with the schedules of mid-week meetings on "The Geneology of Jesus".
and many of the Sunday services, as revealed in the                                    *  *  *
bulletins of Edgerton, Hull, Doon and Forbes.                 Loveland's consistory has graciously released  R.ev.
                           *  *  *                          Engelsma for six weeks to work in the Pella area in
  The Men's Society of Doon travelled to Edgerton to behalf of the Mission Committee. This will be a greater
meet with that society Feb. 17 to discuss the sixth hardship for Loveland's pulpit committee because the
chapter of Revelation. The after recess program fea- seminary supply will not be available to them as it was
tured a paper by Mr. Fred Hanko. The men of Hull's to Southwest and Hudsonville. So another congrega-
congregation received a special invitation to this Com- tion is willing to be content with reading services that
bined meeting to spend an hour of spiritual fellowship Pella may enjoy the lively preaching of the Word.
with them.                                                                             h  *  h
                           *  *  *                            The Annual Society meeting of our new Covenant
  In the calendar of future events found in one of High School was held March 13, electing new board
Kalamazoo's bulletins the people were ,reminded  that members and adopting the budget for `69-`70. The new
Rev. Heys was scheduled to give an illustrated lecture board members are H. P. Meulenberg, of the  Adams.
on the work done among our friends in Jamaica. So, area; Gordon Van Overloop of the Hope area; Bernard
one by one, our churches are becoming better ac- Windemuller, member-at-large. 28 new members signed
quainted with the site and with the people who have up and the society adopted the huge budget of
been so mysteriously drawn to the truth as it is pro- $112,000.00,  anticipating a  $40,000.00 drive and
claimed from our pulpits and on the pages. of our some  $4,200.00 from church collections and
publications. And with such a champion of the cause, $67,000.00 from tuition at $600.00 per student. The
as is the man beside the screen with his pointer, who twelfth grade will be added next year, and, with the
can resist -his enthusiasm to help those hungry and graduates from Hope and Adams coming in, it is ex-
thirsty souls in their search for spiritual nourishment! pected that the enrollment will be about doubled. If
                           *  *  *                          we can judge the caliber of the Board members and the
  One of our church bulletin announcements went staff there will be no toleration of sit-ins, student de-
like this: "The consistory decided that bulletin an- mands, nor any of the other expressions of rebellion
nouncements dealing with social `functions should be abounding in the world today which threatens the very
kept as brief as possible". The reason for this might existence of normal educational institutions. "And be
have been due to the general lack of space available for ye not conformed to this world, but be ye transformed
these, but it might also have been prompted by the few by the renewing of your mind, that ye may know what
which come to the bulletin clerk's desk which have is that good, and acceptable, and perfect, will of God. "
caught the contagion of the Advertising Agencies of                                                   Rom.  12-2.
the public press.
                                                            . . . see you in church
  The Board of  Doon's  Prot. Ref. Chr. School has
decided to eliminate the kindergarten class for the year
`69-`70  because of the.paucity of eligible students.                                                      J.M.F.


