                               r





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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:
          The Promise to -the Called

       E d i t o r i a l :
          "The Corruption-Process in' the Gereformeerde Kerken"

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

       MergeP  Items
          (see: All Around Us)


                                               Volume XL V / Number 1.5 / May I, 1969


338                                                        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.
   The Promise to the Called . . . . . . . . . . . . . . . . . . 338                     Second Class Postage Paid at Grand Rapids, Mich.
                                                                             &=ditor-in-Chief:  Prof. H. C. Hoeksema
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                                                                             Herman Hanko, Rev. Robert C. Harbach, Rev. John A. Heys, Rev. Jay
   "The Corruption-Process in the                                            Kortering, Rev. George C. Lubbers, Rev. Marinus  Schipper,  Rev.  Gise J.
       Gereformeer de Kerken" . . . . . . . . . . . . . . . . 3 4 1 Van  Baren, Rev. Herman Veldman, Rev. Bernard Woudenberg
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Meditation

                             THE PROMISE TO TH-E CALLED
                                                                                        c.:.
                                                                Rev. M.  Schippeu  Ir
              `%bv the promise is untQ you, and to your  children,l&d  to all that are afar off, even  as
             many as the Lord our God shall call. "Acts 2:39.

   Comforting truth!                                                         you. . .  !"
   So intended by the Holy Spirit,. to be  ,directed to                         However, a truth which throughout history has been
those who under the mighty impetus of the gospel are cast into the throes of ecclesiastical `controversy,
pricked in their hearts, and who are impelled to cry out:                    whether that debate be about the idea of the covenant,
"Men and  ,brethren, what shall we do?" (Verse 37). or more particularly about the promise of the gospel.
And unto whom the apostle must say: "Repent and be                           And, therefore, a truth, when not properly understood,
baptized every one of you in the name of Jesus Christ fails to convey. the intended comfort. Not, you under-
for the remission of sins, and ye shall receive the gift of stand, as though the Word of God is uneffectual; for it                                           ~
the Holy Ghost." (Verse 38). "For the promise is unto. will surely come to those for whom it is intended, and


                                                THE,STANDARD  BEARER                                              339



will comfort their hearts. But when this Word of God is promise that binds the promising party and that is
explained as being a promise for all men, or that `God's    certain of realization is not general, but it requires a
covenant, is intended to embrace all men, then it loses definite second party. This distinction of the promise
its intended comfort. For a comfort-that is for all, or a we observe to be true especially in Scripture:
promise that is for all, is a promise and a comfort. for      The promise is always sure! Its certainty is sustained
none!                                                       by the fact that it is God Who makes the promise. He
  What we have here is a universal proclamation of a        conceived of it, and declares it; and it is He Who
particular promise!                                         realizes the thing promised. It cannot; therefore, in any
  The promise!                                              sense of the word be contingent. It cannot be
  Not always does the Word of God speak of the -contingent upon the will of the creature for its
promise in the singular. Again and again we read also       fulfillment. The promise is as faithful and true as God
of the promises. Observe the following examples.            is unchangeable. He will surely realize His promise.
"Who are Israelites; to whom pertaineth the adoption,       Fact is, when He binds Himself to bestow something,
and the glory, and the covenants, and the giving of the     He does so by an oath. Notice what we read in
law, and the service of God, and. the promises." Hebrews 6: 13, 14, 17, 18. "For when God made
Romans 9:4. "Now I say that Jesus Christ was a,min- promises to Abraham, because he could swear by no
ister of the circumcision for the truth of God, to con-     greater, he sware by himself, saying, Surely blessing I
firm the promises made unto the fathers." Romans will bless thee, and multiplying I will multiply
15:8.  `Is the law then against the promises  .of God?      thee . . . wherein God, willing more abundantly to
God forbid . . . !" Galatians 3:21. "But he whose de- shew unto the heirs of promise the immutability of his
scent is not counted from them received tithes of counsel, confirmed it by an oath: that  -by two
Abraham, and blessed him that had the promises . . . ." immutable things, in which it was impossible for God
Hebrews  7:6. "These all died in faith, not having re- to lie, we might have a strong consolation . . . ."
ceived the promises . . . ." Hebrews 11: 13.                  And. the object of the promise is never general, but
  But also frequently we read of the promise, in the definite and particular! In Scripture the promise is
singular, as for example: "Is his mercy clean gone for- centrally made to Christ, and through Him to the seed
ever? doth his promise fail forevermore?" Psalm 77:8. of Abraham, who are called the children of the
"And behold; I send the promise of my Father upon promise, or heirs and co-heirs of the promise. This is.
you, but tarry ye in the city of -Jerusalem until ye be clearly expressed in that passage quoted above from
endowed with power from on high.?' Luke  -24:49. the Book of Hebrews. And this also clearly is`asserted
"And we declare unto you glad tidings, how that the in such a passage as found in Galatians 3. "Now to
promise which was made unto the fathers, God hath Abraham and his seed were the promises made. He
fulfilled the same . . . ." Acts  13:32. "And if ye be saith not, And to seeds, as of many; but as of one, And
Christ's, then are ye Abraham's seed, and heirs accord- to thy seed, which is Christ . . . And if ye be Christ's,
ing to the promise." Galatians 3 :29. And so it is in our then are ye Abraham's seed, and heirs according to the
text: "For the promise is unto you . . . ."                 promise." (Verses 16,29).
  Evidently the plural emphasizes the riches of the           Scripture speaks variously of the contents of the
implications of the promise; while the singular is in- promise. It speaks of the promise of life-1 Timothy
tended more particularly to identify the promise and 4:8; of the promise of eternal life-1 John 2:25; of the
express its unity. But always it is about the same promise of Christ's coming-II Peter  3:4; of the
promise, which is essentialIy one.                          promise of entering into rest-Hebrews  4:l; of the
  As to its nature the promise differs radically `from an promise of becoming heirs of salvation-Romans 4: 13;
offer! Also in respect to the latter the-`person that of the promise of raising up a Saviour-Acts 13  :23.
makes an offer declares something.  Be declares his You feel immediately that though the expressions
willingness to do something for or to bestow some- differ, they all nevertheless have to do with the same
thing upon another unto whom the offer is made. thing. Always the content of the promise has to do
However, for its realization the offer  is. contingent with Christ, or with something related to Him. Always,
upon the willingness of the second party, upon his we may say, the promise is the gospel concerning
consent to the offer. And peculiarly an offer that is Christ, or matters relating to Him. -Such is also the
contingent upon the acceptance or consent of the truth concerning the promise in our text.
second party may be general. The promise, on the              The promise concerning the Holy `Spirit, as the
other hand, is a declaration, written or oral, which Spirit of Christ!
binds the person that makes it to do or to forbear to         Note the context! "Therefore being by the right
do the very thing promised. A promise implies also the hand of God exalted, and having received of the Father
declaration of a certain good together with the the promise of the Holy Ghost, he hath shed forth this
assurance that this good shall be bestowed in behalf of which ye now see and hear." (Verse 33). "Then Peter
the person to whom the promise is made. And  a' said unto them, Repent, and be baptized every one `of


340                                               THE STANDARD BEARER



you in the name of Jesus Christ for the remission of Romans  8:30. "Moreover whom he did predestinate,
sins, and ye shall receive the gift of the Holy Ghost." them he also called: and whom he called, them he also
(Verse 38). It was the day of Pentecost, the day when justified: and whom he justified, them he also glori-
the Spirit was poured out on the church in heaven and fied." The calling in this sense is not a mere invitation
on earth! The Spirit of the resurrected and glorified which you may  accej$ or reject at will; rather, when
Redeemer! Given to Him in His exaltation without you are called you come.
measure, and by Him poured out on the entire church.                Those who are called are described in the context as
The Holy Spirit of Christ whereby He becomes to repentant, who are pricked in their heart, and who cry
them the Comforter as He promised. So He regenerates out: What shall we do? They are those whom Paul
them and makes them new creatures. He imparts to describes as having been predestinated and chosen, or
them faith, and through faith righteousness, sanctifica- again, as the seed of Christ, and heirs of the promise.
tion, forgiveness of sins, and eternal life. As .the Spirit The called respond in faith, appropriating the promise,
of promise He is depicted often in Scripture. Think of and experience the sweet, benevolent operations of
that monumental passage in the prophecy of Joel, that Spirit already in their hearts. These only receive
referred to in verses 16ff. But many passages as well the Holy Spirit as the Spirit of Christ according to the
look at the Holy Spirit as the fulfillment of the unfailing promise of God. The promise already spoken
promise.                                                         to Abraham, the father of all believers. (Genesis 17:7)
   The promise to you, to your children, to all who are The promise of which evidently Peter is thinking as he
afar off!                                                        uttered the words of our text.
  To you, i.e., the immediate audience of the apostle               we say again, how comforting is this truth!
as he preached his Pentecostal sermon. These are                    It is intended to be in part at least the answer to the
described in the context as Jews, devout men out of question of those whose hearts were pricked and who
every nation under heaven who were present in exclaim: Men and brethren, what shall we do? They
Jerusalem. They are called men of  Judea, men of had witnessed in the apostles the miracle of Pentecost,
Israel, men and brethren.                                        who were preaching the gospel in the language of each
  To your children, i.e., the children of these hearers, one gathered in Jerusalem. They had come under the
Jewish children.                                                 hearing of the gospel which had as its theme the
  To all who afar off, i.e., not only the Jews scattered crucifixion, death, resurrection, and glorious ascension
over the world, as some insist, but also these refer to of the Lord Jesus Christ. They had been shown in no
Gentiles who had lived all through the old dispensation uncertain terms that all of this had come upon Christ
far from the covenant of Israel.                                 according to the determinate counsel and foreknowl-
   So that we may conclude that the promise is not edge of God, but also through the hands of lawless
limited to one class or nation of people, but is men, who are charged especially with the sin of the
universal in its scope. To the Jew first, then also to the crucifixion. And when they heard all this, they were
Gentile-that is the order in which the promise is given pricked in their heart. They were convicted of sin,
and fulfilled.                                                   considering themselves worthy of damnation, and in
  To as many as the Lord our God shall call!                     despair were impelled to cry out: What shall we do?
  Though the promise has a universal scope and                      It is therefore in the way. of  repentant?  and the
presentation, this does not mean that God gives this experience of remission of sins that the  recipients of
promise to all men. We must have nothing of the the promise receive the gift of the Holy Spirit. It is also
popular view that maintains that God gives the promise in this way that God fulfills His promise which cannot
to all who hear the gospel, or who maintain that the fail in its realization in those for whom it is intended.
promise is to all who are members of the church by Having been called out of darkness into His marvelous
baptism or born in the sphere of the covenant. These light the recipients of the promise experience subjec-
views are plainly erroneous on the very surface of our tively through the way of repentance and the means of
text. The apostle speaks emphatically and in no grace that the promise by divine direction has been
uncertain terms of the promise of the Holy Spirit as realized in them. The Holy Spirit as the Spirit of the
being intended for all and as many as the Lord our exalted Redeemer has come to. take up His abode in.
God shall call.                                                  their hearts and to lead them further into the joy of
  And the calling here is not the mere outward sound their salvation.
of the gospel, but the inward, effectual calling as God             And this promise He is still realizing in them that are
realizes it in the scheme of redemption. It belongs to called whereever He is pleased to establish His cove-
the order of salvation described by the apostle Paul in nant, not only in those who are near, but also afar off.'

        A weak and compromising conservative is a greater threat to the welfare of the church than an outspoken liberal.


                                                THE STANDARD BEARER                                             341



Editorial

                         "The Corruption-Process in the
                                  Gereformeerde Kerken"
                                                 ProJ: H.C. Hoeksema

  Bing! Bang! Boom! BOOM!                                  sion to ourselves: I am a disillusioned Reformed man."
  The heavy artillery has been unlimbered in the The author hastens to assure us that he not disillu-
Gereformeerde Kerken.                                      sioned as preacher, as catechete, or as pastor; nor as a
  I am referring to a brochure recently sent me for Bible-believing and Christ-believing man. But he is
review by the publishing firm of  Buijten en disillusioned by the spiritual and ethical decay in the
Schipperheijn.  This little booklet is written by an churches which "can no longer in truth bear the
.elderly minister in the churches mentioned, Dr. Ph. J. honorable name of  De Gereformeerde Kerken in
Huijser. This brochure of 141 closely printed pages is Nederland. "
entitled "The Corruption-Process in the Gereformeerde        But there is more than disappointment in the
Kerken (Het Verwordingsproces in de Gereformeerde author. He is also offended and indignant about the
Kerken)" and sub-titled (because this is the first of a manner in which they have been misled since the
series) "The Ruling Class (De Regerende Klasse)." It so-called mission-synod of Eindhoven, l-948. He
sells for f4.50 (Dutch money). I recommend strongly believes that there was a break-through all along the
that anyone interested in following events in the Dutch line at the Synod, when two of three Forms of Unity
churches should get this brochure and also the rest of were made inoperative for the mission-territory of
the proposed series. This is the first time that the firm Java. And then he goes on to mention innumerable
of  Buijten en Schipperheijn  has sent anything to our items in the Dutch churches which were approved,
magazine for review; and I take this opportunity to encouraged and peddled in the churches by the ruling
thank them for sending this brochure and to assure party, but which never were and never will be
them that if they will send the forthcoming brochures Reformed. He declares that he is offended and
in this series, the Standard Bearer will gladly review indignant about the errors imported or thought up by
them. I am following the unusual procedure of the theological professors; about the increasing bold-
devoting an editorial to this publication, rather than ness with which the divine authority of the Scriptures
placing a brief review in our Book Review department, is attacked; about the undermining of the faith of the
because I deem this brochure to be very significant and church; about the sowing of seeds of doubt about the
informative with a view to the situation in the Dutch reality of hell and the second death; about the false
churches. I would expect that it will receive not a little interpretation of the vow in the Formula of Subscrip-
attention, both in the Netherlands and here.               tion; about the opening of all ecclesiastical offices to
A Brief Survey of the Contents                             women; about the clamor for a bishop; about the
  Dr. Huijser introduces his brochure by calling glossing over of public indecency and blasphemy;
himself "a disillusioned Reformed man." He recalls an about the anti-militarism and the so-called Reformed
incident from the time of the schism in the 1940's in peace council; about the throwing away of money in
which an acquaintance had thus characterized himself. missions; about the prostrating of church polity in the
He admits that at that time he attempted to convince direction of a concentration of power in the hands of
this acquaintance that the churches were on the right the elite; about the ogling in the direction of Rome
path and that there was no reason to be disillusioned. and in the direction of a bastardized world-church;
But he also admits, to use his own words, that he was about the swearing by a proud, evolutionistic science,
"a big ass" to have supported the synod at that time. which "leaves our earliest forefathers hanging in a tree
But, he asks, what naive and trusting person could have and swinging from limb to limb;" about the free-
sensed what the church-rulers had under their cap for thinking and sometimes insane talks and left-wing
the church-people and what would later come about political babble in many pulpits; about the propaganda
after that synodical purification-passion? And now, he for neo-malthusianism and the excusing of sins con-
says, "when we review the history from the time of the trary to nature; about the demagoguery in the ecclesi-
schism to the present and then pay special attention to astical press; about the evil enlightenment and leader-
the process of development which has taken place in ship of the church's youth. This long list he concludes
our churches in recent years and which we characterize by. saying that what especially offends him and fills
as a corruption-process, . . . we can apply that expres- him with indignation and abhorrence is the hypocrisy


I    342                                           THE STANDARD  BEARER

     and the double morality involved in applying or not literary flower-market, on which the wares of the
     applying synodical discipline of doctrine.                   various flower-merchants are offered for sale. Very
       The above will give you some idea of the frankness carefully and thoroughly, but also in an emotionally
     with which Dr. Huijser expresses himself.                    charged and bluntly outspoken manner, Dr. Huyser
       But there is more. The author tells us that it is his describes various species of "literary flowers" offered
     express purpose in this popularly written brochure to by the neo-Kuyperian merchants. For example, there is
     arouse resistance (verzet) in the churches. According to the "lovely species" and the "esteeming species" and
     him, (with a reference to the writing of the late Dr. the "progressive species" and the "calming species"
     Schilder at the time of the war), it is time "to put on and the "harmonious species" and the "reasonable
     the uniform," that is, time to abandon a defensive species" and the "popular species" and the "spiteful
     position and to take' the offensive. "We live in an species" and the "didactic species" and the "changing
     apocalyptic time. All the more, therefore, must a species" and the "political species" of literary flowers.
     well-organized resistance be offered against the These, according the Huijser, are the chief kinds of
     apostasy, against the spirit of error and the false speaking and writing employed by the neo-Kuyperian
     prophecy." (p. 10)                                           rulers; and they are methodically employed to
       This first brochure, however, does not treat the influence the thinking of the churches. But the author
     apostasy and doctrinal departures. Dr. Huijser's pur- does not write in the abstract about methods. He cites
     pose is to deal with the ruling class, the power instances and names the names of the leading lights in
     structure, in the  Gereformeerde Kerken  which is the  Gereformeerde Kerken.  There is none of the
     responsible for the process of corruption in the representative men of this group who does not come in
     churches. He expressly states, however, that he does for his share of sharp criticism and accusations. It must
     not intend to arouse resistance to the  persons  who be kept in mind, however, that this brochure is
     comprise this ruling class. What intrigues him, he says, directed to the people, not to these neo-Kuyperian
     is their system of thought, of will, of action, the leaders. The author runs rough-shod over the latter,
     mentality which they reveal, their purposes, their although he is well-aware that they will attempt to
     goals, their methods and means. In this connection, he "smear" him by every device at their command. About
     holds that the fundamental position of this ruling class this Dr. Huijser does not care one whit. He aims to
     is what he calls  "neo-Kuyperianism." He claims that arouse the people to active resistance and to acquaint
     this ruling class has abandoned and mocks at all the them with the methods of the ruling party.
     doctrines, the principles, the clear antitheses which Dr.      The final chapter is of the same character as the
     Kuyper left as a spiritual heritage. But they follow second. But it is devoted to exposing the party-politics
     Kuyper in one respect: his power-politics. But while of the neo-Kuyperians. The author sees this ruling
     Dr. Kuyper had to be satisfied with achieving only party as  a' power-group which always defends and
     partial dominance, according to Huyser, due to the advances and recommends the men of its own party in
     presence of a strong influence of the Afscheiding in his the churches. .The main burden of this chapter is to show
     time, the neo-Kuyperians have succeeded in achieving how these neo-Kuyperians through devious methods
     sole dominance in the Gereformeerde Kerken. And it is have succeeded in making the Theological School of
     against this neo-Kuyperianism and its power politics Kampen (which originally represented the
     that the brochure is directed in its entirety. Dr. Huijser Afscheiding-trend in the churches) into nothing but a
     insists that to understand the corruption-process in the vassal and a branch of the Free University. When the
     Dutch churches correctly we must have a clear vision neo-Kuyperians achieved the latter, they had achieved
     of the nature of this neo-Kuyperianism as a  power- a position -of sole dominance in the churches. Again
     phenomenon. We must not be satisfied to see some the author names names and events in a brutally frank
     symptoms. Nor must resistance be offered, first of all, manner  `in. this chapter, and he does so in language
     against the deformation in the churches, but against which is indeed calculated to arouse the people.
     the unholy power and the impure spirit which are the           At the conclusion of the third chapter the author
     cause of the deformation.                                    faces the question which by this time has arisen in the
       Such, in brief, is the main thesis of this brochure.       soul of every reader: what must be done? He suggests
       Next follows a long chapter about "the authori- that various answers will be given to the question. But
     tarian method" of these neo-Kuyperians. In this then he informs us that he will not answer this
     chapter the author offers an expose of the various question immediately. First we may expect another
     devious methods which the so-called ruling party brochure, in which Dr; Huijser will show how far the
     follows in order to achieve their purposes, demolish spirit of the times has penetrated into the ecclesiastical
     their opponents, and deceive the people in their and theological sphere of the  Gereformeerde Kerken.
     writings, particularly in the mass of church papers In a third brochure the author proposes to sketch the
     which are published by the thousands every -week in nature and the extent of the ecclesiastical and theo-
     the Netherlands. He does this by using the device of a logical corruption. And only then, in still a fourth


                                                 THE STANDARD BEARER                                                      343


brochure, the author will face the practical question: the limb." They may also take swift and hateful
"what can and must we do in order at least to free our vengeance. I  have- the distinct impression that Dr.
own conscience from co-responsibility for the innu- Huijser does not care what they do, however. His
merable. ecclesiastical crimes which have been and still concern is to arouse the people, the faithful Reformed
are being committed under a pseudo-Reformed flag?" people, if at all possible. And if this and succeeding
                                                                brochures of this kind do not succeed in arousing
Evaluation                                                      them, then the situation-is indeed hopeless.
  What shall one say about this first brochure?                    In the fourth place, I have serious ,doubts  as to the
   In the first place, as I suggested in my opening wisdom of Dr. Huijser's approach. I can foresee that he
remarks, this represents an unlimbering of heavy will be accused of employing  an argumentum ad
artillery; and, in my opinion, if Dr. Huijser succeeds in hominem, of attacking the men instead of the issues. I
arousing those in the  Gereformeerde Kerken who are am not saying that this is what the author does; in fact,
already disturbed about the situation, then this means I believe that he does not do so. He attacks their
open and fierce ecclesiastical warfare! I cannot see any thought-structure and their methods. In effect, he
other possibility. Especially in the light of the fact that attacks their  ethics.  I believe it would have been far
there is hardly a leader of the liberal party in the more effective to deal with the doctrinal and spiritual
Netherlands who does not come under attack from issues first, and to do so on the basis of Scripture and
Huijser, and especially because all these liberal- leaders the Confessions. This, after all, is what must appeal to
are also the recognized leading lights of the ,Reformed people; and if they cannot be reached by an
Gereformeerde Kerken and because they are certainly appeal to Scripture and the Confessions, they are not
influential and dominant men, it seems to me that worth reaching any more. I do hope, moreover, that in
there must  .be war,-if, that is, there is still enough his future brochures Dr. Huijser will make a strong and
spiritual power and will to fight in the Dutch churches. air-tight case against all the doctrinal corruption in the
About the latter I cannot very well judge, although Gereformeerde Kerken. This is highly necessary. This
from a reading knowledge of circumstances in the is, after all, the heart of the matter. We will be awaiting
Netherlands I sometimes have serious doubts.                    the remaining brochures eagerly. And I invite the
  In the second place, I believe Dr. Huijser is to be publishers to send them to me; I will give them careful
congratulated and encouraged because of the coura- attention in the Standard Bearer.
geous and forthright manner in which he declares his               My fifth remark is that I cannot at this time see how
position. Personally, ,I have been waiting for a long Dr. Huijser can reach any other practical conclusion in
time for someone in the old country to wade into the his forthcoming fourth brochure than that church
battle without fear or favor and to say things just reformation in the sense of secession, in the sense of a
exactly the way they are. Everyone seemed to be new  Afscheiding  or a new  Doleantie,  is the only
reluctant. It is true that the "Alarmed Ones s a l v a t i o n   f o r   t h e   f a i t h f u l   r e m n a n t   i n   t h e
(Verontrusten)" have become organized and have Gereformeerde Kerken. Thus far, to my knowledge, no
grown in number. It is also true that  "Waarheid en one has dared to suggest this. Even among the
Eenheid (Truth and Unity)," one of the Dutch papers, "Alarmed Ones" the idea has been suggested that what
has lent itself as the voice of the "Alarmed Ones." But they must work for is  "richtingen  " (trends)-a liberal
until now the opposition has been rather mild. There wing and a conservative wing,-such as are present in
seems to have been a reluctance, if not fear, to fight the  Hervormde  (Established)  Kerken.  This, to my
openly and to "call a spade a spade." Meanwhile the mind, is the death of conservatism sooner or later.
corruption-process .has been picking up speed, and one Besides, it is in my opinion morally wrong. But what
could sometimes rub his eyes in disbelief, at the will Dr. Huijser suggest as the practical solution? Time
outlandish ideas which could be proposed without any will tell.
penalty and without very many people even becoming                 Finally, I have this comment concerning Dr.
upset. I am glad, therefore, that someone has at last Huijser's characterization of the neo-Kuyperians. It
had the courage to come out in the open. At least a seems to me that Dr. Huijser overlooks the fact that
small ray of light can now be seen in the situation in there was another Kuyper than the Kuyper of strong
the Netherlands, the cradle of our Reformed faith.              Reformed principles and of the antithesis. There was
  In the third place, I will not venture to predict what not only the Kuyper of a strong emphasis on sovereign,
will be the result of this first brochure. Those whom particular grace; but there was also the Kuyper of
Huijser has attacked -will, I am sure, be as indignant common grace. And it seems to me that the Kuyper of
and offended as he is, and probably more so. But how common grace is very closely related to the Kuyper
they will deal with it remains to be seen. They may whom Dr. Huijser pictures as being followed and
belittle the author and his brochure. They may feel imitated by the neo-Kuyperians namely, the  power-
themselves so strong that they can afford to ignore it thirsty Kuyper. I would like to have Dr. Huijser
and allow Huijser and the few conservatives to "die on consider the possibility that all the doctrinal and


344                                           THE STANDARD BEARER


spiritual departures in the Reformed churches today, be too late to accomplish anything now. Watch
as well as all the openness to the spirit of the times and therefore! In the second place, would that there were
to world-conformity of which he writes in his in the Christian Reformed Church and in the
brochure,-all these are the direct result and fruit, at Reformed Church in America a courageous voice like
bottom, of the corrupting influence of Kuyper's that of Dr. Huijser! What is highly necessary today is
common grace theory. Moreover, the intolerant that Reformed people be rallied together around the
power-madness of the neo-Kuyperians is closely con- banner of the pure Reformed truth. For the situation
nected with this maintenance and influence of the in this country is basically no better than in the
common grace theory. In other words, the  neo- Netherlands. The Christian Reformed Church in this
Kuyperians are not as "neo" as might seem to be the country is only X number of years behind the Dutch
case. Incidentally, although Huijser does not go so far churches; and the RCA, as a whole, is still farther gone.
back into the history, it might also be very interesting But in this country there are at least the Protestant
to study and consider the question whether what is Reformed Churches to serve as a strong and pure
now happening in the Netherlands represents rallying point for all who wish to remain Reformed.
(historically) the ultimate triumph of "de jongeren." And we can, and we must, and by the grace of God we
  In conclusion, I have a few practical words for shall, let our clear witness go forth. But it is high time
Reformed people in our own country. In the first that those who belong to the faithful Reformed
place, the entire history in the Netherlands is an object remnant within the Reformed community put on their
lesson in the necessity of constant watchfulness and uniforms, come out fighting, be vocal in their oppo-
readiness to fight for the truth. Those who should have sition, and be prepared to accept the consequence of
spoken up long ago are only now  begimring to speak secession and church reformation! It is later than you
up and to realize what has happened. And it may well think!


Question Box

                                 NEITHER .  .  . NOR
Question                                                   The latter I consider important from a practical view-
  From the South Holland, Illinois Ladies' Society, point because of the fact that both segregation and
through their secretary, Mrs. Comrie Busker, I received integration forces,-especially the latter,-have made
the following:                                             many claims to being Christian and have enlisted the
       "In our Ladies' Society we recently discussed the help and support of churches and church members,
question, `Is there any scriptural basis for believing in and have even succeeded to no little extent in giving to
"integration" or "segregation"?'                           their movements the coloration of a religious, gospel
       "We would appreciate it very much if you would crusade. The question, therefore, is a real one: what
discuss and comment on this question in the Standard should be our attitude as Protestant Reformed Chris-
Bearer. "                                                  tians and in the light of Scripture?
                                                             As I understand the question, it does not refer to
Reply                                                      segregation and integration in the abstract, but to the
       It appears as though the South Holland ladies dare two systems of thought and social, economic, political
to tackle some rather weighty questions. The question movements in our country which strive either to
presented above is also a rather touchy one in the achieve and maintain racial integration or to achieve
minds of some; and I would imagine that in the town and maintain racial segregation. I consider it important
of South Holland, with its conflict about the integra- to see this. The alternatives involved are not something
tion of the public school district, this has been a partic- which we as Christians create or control, but they are
ularly touchy subject. This subject is also a  wide- options with which we are confronted by the world.
ranging one, with many facets. I have no way of The actually existing integration movement and the
knowing the trend of the discussion which took place concretely existing segregation movement are both
in the South Holland Ladies' Society. And although I movements created, controlled, and directed by the
may have benefited from knowing some of the world of ungodly, unregenerate men. They will go on
specifics of that discussion, nevertheless I think `the existing whether we support them or not; neither ,will
question as presented above is correctly stated. And I our support change them. But the question is: what
will try to present not a detailed treatment of the should be our attitude toward them?
segregation-integration question in general, but some       In the first place, I would like to point out (contrary
guidelines from a Scriptural, Christian point of view. to a great deal of social gospel philosophy) that the


                                                    THE STANDARD BEARER                                                              345


Bible is singularly unconcerned about what kind of Christian kingdom) which is not only without God and
political or social system exists in the nations of the             His Christ, but which is anti-God and anti-Christ,-that
world. It is not concerned, for example, whether we is the great striving of fallen mankind and of the
have democracy or dictatorship, whether we have abso- powers of darkness. In this effort the false church
lute monarchy or limited monarchy, as our form of joins, but in the name of the gospel and in the name of
government. In Romans 13, for example, the apostle                  Christianity, of course. This accounts for the fact that
does not urge that Christians should strive to get rid of a social movement like the integration movement
the then-existent imperial system of government repre-              enjoys the support of many churches and church men
sented in a man like Nero. No, he admonishes the                    and employs the terminology of the Bible and of the
saints to be in subjection to the powers that be, for                church, speaking of brotherhood, of love, of reconcilia-
God's sake, regardless of what the system of govern-                tion, of renewal, etc., etc. Eventually this antichristian
ment may be. Nor do you find in Scripture any injunc-               striving will also achieve a measure of outward and
tion to get strive to do away with the slave-system, for temporary success, world-wide success, according to
example. No, the Bible admonishes the Christian slave               Revelation 13. The deadly wound will be healed. The
to be in submission to his master; and it admonishes                world-empire of Antichrist will be achieved. Appar-
the Christian master to be a Christian also in his .con-            ently the cause of the beast and the false prophet will
duct as lord. Nor do you find in Scripture a calling to             triumph over the cause of Christ. And for a little while
strive for equal rights for all citizens in the Roman it will seem as though all the social, economic, politi-
Empire and to do away, for example, with the dis- cal, and international problems of the world have
tinction between those who held Roman citizenship                   finally been solved by the Man of Sin. But Scripture
(like Paul) and those who did not hold such citizen-                warns us to understand that the number of the beast is
ship. On the contrary, Roman citizens and non-                      the number of man, the number of vanity, six hundred
citizens, if they were believers, were to remember                  sixty-six.
above all that they were citizens of the kingdom of                    If we see today's integration movement in this
heaven and were to conduct themselves as such in                    light,-and I can see it in no other light,-then it is
every sphere of life. I am well aware that this almost              obvious that integration is not an option for the Chris-
sounds like heresy in our day. It is almost taken for tian for reasons of principle, the principle of the
granted that today's stresses on democracy, equal                   antithesis. It is not an option, mind you, not because
rights, equal opportunity, social improvement, integra- the Christian is a "racist," but because he is a Chris-
tion of races, equality of sexes, etc. are per se Christian         tian.
and in harmony with the Word of God. This largely                      In the third place, I hasten to point out that this
successful deception is the result of the  big-he-                  does not at all mean that the Christian is a segrega-
technique: repeat the lie loudly enough and often                   tionist  in the current sense of that term. The
enough, and almost everyone will believe it, especially             segregation movement (as a concretely existing move-
if that lie is given a cloak of religion.                           ment in our country) is also nothing but a sinful,
   In the second place, I see the modern-day integra-               humanistic attempt to solve the problems of this world
tion movement (with all its nuances and all its associ- without Christ, without the cross, and without grace.
ated movements throughout the whole civilized world)                   My answer to the question, therefore, is: neither
as standing in the sign of Antichrist. It is a thoroughly           integration nor segregation is an option for the Christian.
humanistic movement. At Babel, remember, the anti- I am aware that there are many practical questions
christian beast received a deadly wound in one of its               which may arise in connection with these matters. Per-
seven heads. The world's integration movement is but                haps, too, my answer has occasioned further questions
one phase of the age-long attempt to overcome the                   on the part of some. The Question Box welcomes
effect of that wound. To establish a unified, peaceful,             further questions; and it always will try to furnish
prosperous world-kingdom (and indeed, a  pseudo-                    answers based on Scriptural principles.                       H.C.H.,

         It is not simply that the institute of the church itself grows more and more corrupt as time marches on, but such
         a church is lost in its generations. There may be found in the church those who yet cling to the truth. There may
         be found faithful men who despair at the hopelessness of bringing such a church once again to its former
         confession. There may be men who still look to God as the sovereign God of their salvation, and see the cross as
         their only hope and comfort in life and in death. There may be found those who still love the truth enough to
         fight for it and die fighting if necessary. But the tragedy of the whole matter is that unless they hear the call of
         Christ to come out from such a church, their generations which follow them fall away. When it becomes hopeless
         to reform a church, and when it is impossible to bring a church back again to the place which it once occupied,
         then. such people who still fight the good fight of faith must come out of the ranks of those who will not fight
         with them and join those who will. Not to do this is to lose the battle. While they may still be faithful unto death,
        it nevertheless remains a fact that their children can no longer be faithful in that church which hurries along the
        way to apostasy.
                                                                                       -H. Hanko, "The Covenant Witness"


346                                          THE STANDARD BEARER



All Amind tJti

                                          Merger Items
                            Toward A Relevant liturgy
                                                  Prof. H. Hanko

MERGER ITEMS                                                two alternatives were:
  The proposed union between the Presbyterian                     She can attempt to maintain the status quo, re-
Church in the US (Southern) and the Reformed                    maining separate as she has for the past three cen-
Church of America has failed, defeated by the vote of           turies. The likely result of such action would be the
the Classes of the Reformed Church. The first plans of          withering away of the Reformed Church in the
merger were begun in 1962 when authority was given a            metropolitan areas of the East. The membership of
                                                                "the eastern part of the church has remained about
Joint Committee to draw up a proposal for merger.               the same for a number of years, because most of the
Last year the General Assembly of the Presbyterian              eastern churches are in the metropolitan area, where
Church and the General Synod of the Reformed                    Protestants are a minority and the Reformed Church
Church approved the merger plans and they were sent             relatively unknown. This reduction in the East could
back to the presbyteries and classes for final approval1        lead to a greater dominance of the West. with conse-
Three-fourths of the presbyteries (58 out of a total of         quent growth of conservatism.
77) were needed for approval in the Southern Presby-              It is possible that before the first alternative could
terian Church. These fifty-eight votes were received            happen, there  would be a division between the
while 18 were opposed to the merger. But the vote               Eastern and Western branches of the Reformed
failed in the Reformed Church. In this denomination,            Church. Many ministers in the East would like to see
two-thirds approval was required for passage. This              their congregations leave the Reformed Church, if
meant that thirty out of forty-five votes were needed           she refuses to unite with the Presbyterians, and
                                                                become Presbyterian themselves. The historic Re-
for passage. The final count was twenty-four for,               formed Church as such would then be destroyed,
twenty-one against. So the merger will not come to              with the Western section continuing alone as a con-
pass and each denomination will, for the present, pro-          servative body, or possibly joining the Christian
ceed its own way.                                               Reformed Church.
  The voting proved to be rather strange. There were          One wonclers if Harmelink will prove correct.
some conservative presbyteries in the Presbyterian            Although the plan for merger with the Reformed
Church who were in favor of the merger. But there Church received approval from the Southern Presby-
w&-e also liberals who favored the merger apparently terians, another plan of union failed. We quote from
on purely ecumenical grounds. The liberals who op- the March 18, 1969 RES Newsletter!
posed the merger were afraid that a favorable vote
would delay entrance of the Southern Presbyterians in             The Proposal that synods and presbyteries in the
                                                                Presbyterian Church in the US and the United Pres-
COCU or raise a barrier to union with the United Pres-          byterian Church in the U.S.A. be permitted to merge
byterian Church. Other liberals thought the Reformed            without waiting for the two denominations to unite
Church was too conservative for their taste. Conserva-          was defeated by a vote in the Presbyteries of the
tives who opposed the merger in the Southern Presby-            Southein Church. By'action of the southern church's
terian Church did so chiefly because they opposed               Genelal Assembly, the vote needed only a simple
various elements in the merger plan such as the plan to         majority of the Presbyteries to carry.
write a new confession.                                           Thb outcome of the vote was a disappointment to
  In the Reformed Church, it was mostly the conser-           many churches living in the states where there are
vative Classes in the Mid-west who were responsible for         congrega.tions  of both the southern and northern
the failure. of the plan. To them the liberals in the           churches. Two meetings to seal the proposed merger
Squthem Presbyterian Church were too strong and the             of bodied of the two churches had already been set
danger of getting carried into COCU too real. .The              and had to be cancelled when the proposal was upset
Eastern part of the Reformed Church strongly favored            by the presbyteries.
                                                                   Although the merger has been barred, the
the plan.                                                       governing councils of the synods of the two churches
  Herman Harmelink III, in his recent book                      of Kentucky decided to continue close cooperation
"Ecumenism and The Reformed Church," wrote of                   in their programs. Twenty-four delegates from the
possible alternatives and consequences if the Reformed          two Synods agreed to share staff personnel and facili-
Church would reject this latest plan of union. These,           ties and recommended to their synods that the


                                                      THE STANDARD-BEARER                                                             347


    boundaries be aligned. They also recommended to                   pulpit and informed of how to react. towards these
    hold joint synod meetings where possible.                         events? Must we assume that God's people cannot
       The union of the synods and presbyteries had been              understand even the fundamentals of the Christian's
    pushed strongly by the liberal church leaders and-op--            faith? Are they totally incapable of weighing any of
    posed vigorously by the conservatives.                            life's events in the light of God's Word?
TOWARDSA  RELEVANT LITURGY                                               The third objection is that, while the essence of the
  In the February, 1969 issue of the  Reformed Church is the communion of saints, the young person
Journal, Nicholas P. Wolterstorff discusses "The Young
Person `and the Liturgy" and pleads for liturgical re- "has no sense of community, no sense of fellowship?
newal. He has listened to the young people and has when he engages in the worship of the church." By thus
found that "the reflective young people . . . are in- is meant that the `young person "when he says that he
tensely dissatisfied with the current form and manner of has no sense of fellowship during the worship, is in
worship in `their churches." These young people to part claiming that he finds there no recognition of
whom he has listened have raised various objections shared purpose and shared concern. . . . In how many
                                                                      congregations is there the sense of jointly doing God's
against the liturgical practices in the Church. The first
of these objections is that the young people believe work in the world, each member performing a facet of
"that they did not have enough opportunity to partici- the comprehensive, many-faceted task, and of then
pate" in the worship services. The fundamental assembling for worship in order to gain sustenance for
character of Reformed liturgy demands that worship the next week's work."
services be dialogue. And if they are dialogue, there                    There is one very important point which strikes me
must be participation in an active way by the people.                 in all this criticism of the liturgy presently in use in the
    If the structure of the liturgy is really a dialogue              Reformed Churches. That point is: there is no place in
    between God and His people, then one would think                  the worship service any longer for the Word of God. I
    that a basic principle in ritual would be this: When-             take the liberty to quote in part from a personal letter
    ever structurally an act is an act of the people, it will         which recently I received from my father.
    be done by the people. But consider how systemat-                           We have always spoken with pride of the heritage
    ically a typical Reformed service violates this                        received from the Reformation that the Bible was
    principle . . . .                                                       once more placed in the center of the divine worship
  A second objection which "one hears over-and over                         service. Often the remark has been made from our
from the young person is that the worship services-the                     pulpits, etc., that when you enter the Protestant
liturgy and the ritual-are not relevant, that they do                      Churches in distinction from the Roman Catholic
not bear on his life and on his concerns . . .  ." Dr.                     Church, your eye falls on the Bible. Evidently this is
                                                                           tradition, and the present revolutionary age must
Wolterstorff explains what this means when he. says:                       have nothing of tradition. But medieval history
        . . . In how many sermons, and in how many                         shows that the fall of the Roman Catholic Church
    prayers, is there specific, concrete recognition of the                can be ascribed in large measure to the very fact that
    problems of the world, of the nation, of the com-                      liturgy took the place of the preaching of the
    munity, even of the local church? Suppose that one                     Word . . . . The authority of Christ in the public wor-
    composed, solely on the basis of the sermons and the                   ship and in the preaching is so completely denied.
    prayers heard in church, a catalog of the events of                     The minister is no longer to be an ambassador of
    the year which are of concern to the Christian com-                    Christ but a servant of the public, following the
    munity. Would one not in many cases have a very                        whims of young people, a social worker at best. The
    short catalog indeed? From attending Reformed                          Word of the cross has indeed become foolishness and
    churches would one have known, this past year, that                    is being replaced by the Word of man . . . .
    two of our country's leaders were assassinated;that                  This is precisely where liturgical renewal such as
    Czechoslovakia was invaded, that peace talks :were
    taking place in Paris? Would one have known that the              Wolterstorff proposes will lead. There is no longer a
    World Council was meeting at Uppsala, and the Re-                 place in the Church for "Thus saith the Lord!" There
    formed Ecumenical Synod in Holland? Would~ one                    must rather be "dialogue." Worship must be relevant,
    have known of the local millage issue? Would one                  so that the Word of God is abandoned and the pulpit
    have heard of any controversial social issue at                   filled with pious discourses about various secular sub-
    all? . . . .                                                      jects.
  Now, altogether apart from the fact that it seems to                   But it ought to be understood that such liturgical
me that the average man in the pew reads his daily renewal will never lead to any worship such as Jesus
newspapers to find out about the invasion of Czecho- describes to the Samaritan woman: "They that wor-
slovakia and the local' millage proposal, must we ship God must worship him in spirit and in truth." The
assume t.hat God's people are such spiritual minors that Church will then have lost her calling and become a
they have to be informed of these things from the human institution.

                                              Wanted: Calvinists in fact as well as in name.


348                                               THE STANDARD BEARER



Examining Ecumenical ism
                              The RES and'the WCC (18)
                                                     Rev. G. Van Baven

   Last time I called your attention to the fact that the               The unity which is given is the unity of the one
Reformed Ecumenical Synod (RES) reaffirmed its                        Triune God from whom and through whom and to
previous stand that the member churches ought not to                  whom are all things. It is the unity which he gives to
join the W.C.C. (World Council of Churches) in the                    his people through the gift of his Son, who by his
present situation. This decision was based upon the                   death and resurrection binds us together in him in his
advice of a study committee which, in the majority                    sonship to the one Father. It is the unity given to his
report, set forth its reasons for the advice. In reviewing            people through his Spirit, and through all the gifts of
                                                                      the Spirit which enliven, edify, and empower the new
this report, we have already noticed how this com-                    humanity in Christ."
mittee points out the  nature  and  the  basis  of the              The second point above, "the unity of the road,"
W.C.C. both of which give reason for the advice: do               has become the basis for combined action. On the basis
not join the W.C.C.                                               of this, the Christian is compelled to do together
   There is a final section in the report of the majority         whatever his conscience does not compel him to do
of the committee of pre-advice which is worthy of separately.
consideration: the unity of the church as conceived                 The third point above, the "unity of goal," empha-
and practiced by the W.C.C.                                       sizes especially what members of the W.C.C. have in
   The report points out that there has been a                    mind. The W.C.C. declared at New Delhi: "Christian
development or evolution of the concept of unity in               unity has been  the primary concern...from the begin-
the W.C.C. At the inception of the movement toward                ning, and the vision of the one church has become the
unity, there existed an "as if"-concept of unity. One inspiration of our ecumenical endeavour." The same
writer declared, "that in the region of moral and social          gatherhlg declared:
questions we desire all Christians to begin at once to                  We believe that the unity which is both God's will
act as if they were one body in one visible fellowship.               and his gift to his Church is being made visible as all
This can be done by all alike without any injury to                   in each place who are baptized into Jesus Christ and
theological principles." However, this early concept of               confess him as Lord and Saviour are brought by the
unity soon met with several objections. Some of these                 Holy Spirit into one fully committed fellowship,
were: (a) "Common action without attempting to                        holding the one apostolic faith, preaching the one
agree on the content of the Christian faith, is alto-                 Gospel, breaking the one bread, joining in common
gether different from the fellowship in Christ of which               prayer, and having a corporate life reaching out in
the New Testament speaks." (b) "It creates the                        witness and service to all and who at the same time
impression that a utilitarian relationship is an adequate             are united with the whole Christian fellowship in all
                                                                      places and all ages in such wise that ministry and
response to the call which God addresses to His Church                members are accepted by all, and that all can act and
and to the need of the world." (c) It is inadequate to                speak together as occasion requires for the tasks to
restore real physical unity.                                          which God calls his people.         I'
   Gradually, among those promoting organic unity,                  Finally, there is  eniisioned  also some sort of
this "as-if" idea of unity was replaced by the idea that          eschatological unity-that which is realized when "God
"we have our unity already in Christ"-which was                   sums up all things in Christ."
regarded as the given unity upon which organic unity                The RES committee report points out that there are
might be based. This given unity was then the starting certain ideas of unity as expressed by the W.C.C. with
ppin t.                                                           which they could agree. The committee notes "with
   The report suggests that the unity as conceived of appreciation that the W.C.C. sees the spiritual unity of
by most of the members of the W.C.C. consists of four all believers in Jesus Christ as the essential aspect,
aspects: (a) the given unity which is the basic starting          which underlies all other aspects." The committee also
point; (b) the present manifestation of unity and its             agrees that this "spiritual unity must be realized in a
growth; (c) the unity towards which we must work-- visible unity ."
physical unity of the church on earth; (d) the unity as             Yet the committee has `fundamental objections to
ultimately realized in Christ.                                    the way in which the W.C.C. operates with this
       This "given unity," the first of the four points listed    unity-concept." First, the committee has real problems
above, is explained in W.C.C. decisions and publica- with the way in which the W.C.C. interprets what is
tions. The following was presented in the official called the "given unity." The committee writes:
report from New Delhi:                                                   But we have also seen that in the New Testament


                                                      THE STANDARD BEARER                                                            349


    this unity is always a "`qualified" unity. It is a unity            membership for one member church altogether to
    characterized and determined by faithful adherence                  deny another member church the status of a church,
    to the word of the apostles (cf. John 17). It is always             oE to regard it as entirely heretical or hopelessly given
    a unity-in-the-truth . . . .                                        over to abuses, so that its members could only be
      Precisely on this point we encounter one of the                   helped by being rescued from it. On the basis of their
    great problems of the modern ecumenical movement.                   common confession of Jesus Christ as God and
    It is an undeniable fact that in many of the churches,              Saviour and as the One Head of the Church, member
    which constitute the W.C.C., the situation is such                  churches jointly recognize `hopeful signs' in each
    that heresy is tolerated and that those who preach                  other ."
    and teach it have a legitimate place in their church.            The committee, in conclusion, warns against two
       Here we find the deep ambiguity and                        extremes: "On the one hand, there was the danger of
    "schiiophrenia" of modern ecumenical thought..                doctrinal labadism,  that absolutizes its own formula-
    Here the basic question lies, which all Reformed              tions and is unable to see the difference between
    Churches will have to answer in order to come to a            centre and periphery. On the other hand, there was the
    conscious and justified decision concerning the ecu-          danger of 
    menical problem. Are they allowed and prepared to                               doctrinal latitudinarianism,  that relativizes
    accept co-responsibility for this situation by affilia-       all differences and refuses to speak the `anathema'
    tion with the W.C.C.? Are they .able and prepared `to         (Gal.  1:8)." The committee believes that the first
    agree with this witness of the W .C.C. concerning the         extreme is one into which churches of the Reformed
    given unity,-a witness that is given in behalf of all the     faith can easily fall. The latter extreme is one into
    participating churches-, while they know that many            which the W.C.C. has fallen. The committee quotes
    of these churches tolerate liberalism as a legitimate         from W.C.C. decisions and publications showing that
    modality and some of them also become more and                consistently the W.C.C. minimizes doctrinal differ-
    more "catholic" in their doctrine of the ministry? We         ences. It refuses generally to speak of heresy or
    for ourselves believe that, on the basis of the New           recognize its existence. The W.C.C. speaks of "com-
    Testament, the answer must be in the negative.                mon faith (which) allows for certain differences of
  Secondly, the committee has objections  to the                  interpretation and practice"-but nothing is said of
W.C.C.`s concept of unity because it involves recog- heresy within churches.
nizing many other churches as manifestations of the                  On the other hand, this same W.C.C. speaks out
Body of Christ-churches in which fundamental forcefully regarding separation between churches. This
heresies are condoned. They write:                                is regarded as THE heresy of which churches are guilty
      Today there is a general awareness that it is our           today. The W.C.C. says, "When diversity disrupts the
    task "to seek fellowship with all those who, while            manifest unity of the body, then it changes its quality
    not members of the same visible body, belong
    together as members of the mystical body." In                 and becomes  sinful division.  " And, "Even when  wi:
    reality, however, the W.C.C. goes much further. It            have  done that which we thought it right to do, we
    proclaims this fellowship as an existing reality in the       must remember that we  are culpably  implicated in  sin
    ecumenical movement (i.e. the W.C.C. itself), with-           not wholly of  .our own making and cannot dissociate
    out, in all earnestness, speaking against or rejecting        ourselves from the sin -of division."
    that which threatens or denies this unity. To put it in          The committee's conclusion, in the conviction of
    the terminology of the Belgic Confession: the W.C.C.          this writer, on the basis of its report, is correct:
    speaks only of the true church-aspect, without                 churches ought not join the W.C.C. in the present
    explicit rejection of the false church-aspect (i.e., the      situation. Fact is, the situation in the W.C.C. will not
    work of Satan). It even refuses to accept the                 improve-it will only deteriorate. It rests upon wrong
    possibility of the false church within the W.C.C.             foundations and principles-its structure, therefore,
    itself, for in the report on  `.`Christian  Witness,
    Proselytism, and Religious Liberty," (adopted by the          can not somehow become sound. Any church would
    Central Committee at St.. Andrews, 1960) it says:              simply delude itself were it to think that by joining, the
    "Membership in the W .C.C . places a moral obligation         W.C.C. it could make its own good influence felt. Light
    upon the churches to observe a particular attitude in         and darkness may never work together.
    this discussion. It would be inconsistent with this



        "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap." Galatians 6: 7.
        Certainly it is true that what is sown in the hearts of the youth in the church and by the church will be reaped in
        their lives. If the church no longer sows the seed of the truth of the Word of God, the harvest will be a harvest of
        thorns and thistles.
                                                                                        -H. Hanko, `The Covenant Witness"


 350                                             THESTANDARD BEARER
          .

 `The Lord Gave The Wsrd, . . :

                                   The' Mistory of Missions
    ._                                            IQ00 to 1500 A.D.
                                                     Rev. C. Hanko
    -

         The period of history from approximately the year St. Olaf, carried on this work, but passed the responsi-
 one thousand to the time of the Reformation is bility of working it out to the bishops. When St. Olaf
 characterized by various mission endeavors. There was was overthrown, .the religion of Norway was a mixture
 the mission effort of the Roman Catholic Church to of Christianity with ancient customs and traditions.
 make converts among the barbarians that still existed The State had control of religious matters.
 on the mainland of Europe and the surrounding                  Christianity soon made its influence felt in Iceland
 country. There was,, secondly, the attempt to reach and Greenland also, changing the customs and prac-
 into the countries where the Mohammedans had gained tices of the people and introducing bishops who were
 control. And there was, thirdly, what may be referred under the authority of Rome. Sweden was probably
 to as the reformatory mission endeavors within the slower than all the rest in adopting the new religion.
 Roman Catholic Church as the Church became increas- The king, Olof Skotkonung, put forth his effort in the
 i n g l y   a p o s t a t e .                               early part of the eleventh century to bring a bishop
  We have seen in a previous article that by the year into the country, but he met with great opposition. A
 1000 the greater part of Europe was nominally hundred years later Inge became king and tried to
 Christian and even assumed an attitude of being able to abolish the heathen practice of sacrifices and to
 rule the world. Nevertheless the Scandinavian countries introduce baptism, but he also met with serious
had not been won over to Christianity. The efforts that resistance. It was in the twelfth Century that finally
 had been made in Denmark, for example, did not Christianity had gained a foothold in Sweden, about
 prove to be of lasting significance. At the beginning of the same time as in Finland. Thus all Europe, with a
 the tenth century Gorm, the king of Denmark, decided few exceptions, was said to be Christianized. In some
 to. destroy the churches and kill the priests. However areas, as in Prussia, Christianity was forced upon the
 his son and successor, Harald Bluetooth, -claimed to people by the edge of the sword. We read that "all who
 have -made the Danes Christians. He reestablished the were not baptized must receive the rite within a
 religion of the Roman Catholic Church and allowed month, that those who declined to comply should be
 bishops to be appointed throughout the country. Yet banished from the company of Christians, and that
 it was King Canute (Knut) who allowed Christianity, as those who relapsed into paganism should be reduced to
 it was known at' that time, to become a part of the life slavery."
 of the Danish people; In 1018 he became king of                There was also an intensive effort made by the
 Denmark and for a time he also ruled over Norway, Roman Catholic Church to win back those countries
 having control of both sides of the North Sea. In 1026 that had fallen to Mohammedanism. Mohammed had
 he made a pilgrimage to Rome and thus showed imposed his teachings as well as his influence upon the
 himself prepared to join the western world in their warring tribes of Arabia in the early part of the seventh
 religion. In 1022 he sent bishops to the archbishop of century. These Arabs, partly through fanatic zeal and
 Canterbury to be consecrated, and thus a contact was partly driven by the urge to obtain richer lands, set out
 established with England. The State' maintained a to conquer the world. By 650 the ancient empire of
 certain power over the Church with remote control by Persia had fallen into their grasp. Jerusalem was taken
 t h e   p o p e .   -                                       in 638, Ceasarea in 640, and thus Palestine and Syria
    In Norway the State also played a chief role in came under the Moslem control. The armies spread out
 introducing the Christian religion into the country. into Egypt and along the entire northern coast of
 The name of Olaf Tryggvesson (969-1000) is often Africa until in 697 Carthage was taken. Then sweeping
 referred.to in this connection; Olaf was influenced by a into Asia Minor and through the southern part of
 hermit whom he met in the Stilly islands and by whom Europe the Islam armies reached into Spain. Even
 he was baptized. In 995 he returned to Norway and Rome was plundered and Sicily fell into their hands.
 shortly after was elected king of Norway. He resorted For many centuries afterward Islam held control of
 to every means available to introduce his religion into practically all the land surrounding the Mediterranean
 the country,. not hesitating to use flattery, guile, Sea.
 persuasion and even' coercion. The members of the              The Roman Catholic Church obviously resented this
 Assembly were reluctant to accept his views, but control and put forth every effort to regain the
 finally conceded. Olaf Haraldsson, also referred to as territory that was lost to them. It is quite generally


                                                 THE STANDARD BEARER                                             351


agreed though that the crusades (1096-1270) actually are concerned, the line of the covenant never continues
attained nothing from a religious aspect. Whatever they for any great length of time among them.
may have accomplished they did not succeed in their          But there is still a third phase of mission endeavor in
attempt to replace the Islam Crescent with the Cross. this period which I would not like  `to ignore, even
They actually brought the Name of Christ in ill repute though this is not usually considered mission work in
among the nations.                                         the accepted sense of the word. I have in mind the
   It was especially the Italian Franciscans and the reformatory efforts that arose within the Roman
Spanish Dominicans who felt it their calling to spread Catholic Church as the church became increasingly
the Gospel of Christ among these Mohammedans. corrupt; efforts that announced the dawn of the
Francis of Assissi established the brotherhood or Order Reformation.
that carried his name. He inaugurated the mission            We should mention, first of all, John Wycliffe who is
endeavors among the  Islams. In 1223 he went to the often referred to as "The Morning- Star of the
East to preach the gospel to the sultan of Egypt. He is Reformation." Wycliffe was born in Hipswell, near
said also to have labored in Spain, and sent out many Richmond, Yorkshire, England, about 1320. He was a
followers to various areas of the East. Also Dominicus, teacher in Oxford, but stands out more particularly as
the founder of the Dominican friars, felt it his calling `a writer and a reformer. Wycliffe's views concerned
to send out members of his order to spread the gospel particularly three subjects, the Church, the Eucharist,
wherever possible.                                         and the place of Scripture for Christian doctrine and
  In this connection Ramon Lull ( sometimes referred. life. In regard to the Church, he insisted that our
to as Raymond Lully) is mentioned, who worked both membership in the church does not depend on the
with the Franciscans and the Dominicans, but who authority of the pope. He also denied, the priestly
especially stressed the need for trained missionaries. power of absolution. Overagainst these errors of the
Laboring among the Mohammedans he wanted to be Roman Catholic Church he maintained the Scriptural
able to refute any argument that they could raise doctrine of predestination, holding that "the true
against the  ,Christian religion. He formulated certain Church was composed of the `congregation of the
definite rules or requirements for an effective mission predestined' as the body of Christ, where neither place
endeavor. The first was a comprehensive and accurate nor human election makes a person a member of the
knowledge of the oriental languages. Five colleges were Church, but divine predestination in respect to who-
established for the study of such languages as Hebrew, ever with perseverance follows Christ in love, and in
Arabic, Syriac and Greek. Second, he felt the need of a abandoning all his worldly goods suffers to defend His
well formulated book of doctrine that could give law." ("The Morning Star," by G. H. W. Parker). In
grounds for its contentions and refute the errors of the regard to the Eucharist, Wycliffe insisted that the
Moslems. A Mohammedan leader had challenged him, priest did not have the power to change the bread and
"If you hold that the law of Christ is true, and that wine into the body and blood of Christ. He opposed
Mohammed is false, you must prove it by necessary the practices of the Mass as idolatry. In regard to the
reasons." .A challenge of that sort could hardly be Scriptures he maintained that they are the only sound
ignored. And third, he felt the need .of willingness to    basis for doctrine and behavior. His translation of the
be faithful and courageous in the witness against the New Testament was completed in 1380; the entire
opponents, even at the cost of one's life. It was a translation of the Bible was completed in 1384,
perilous effort to witness against the Mohammedans, although it is not probable that he did more than a
because the preaching of the Gospel in Islamic             fragment of the work of `translation  ,himself. His
countries was an  offence punishable- by death. Lull followers were known as Lollards, who later were
himself paid three or four visits to Africa to dispute arrested and after some time were compelled to recant.
and to preach. On the last visit in 1315 he was so         Thirty years after Wycliffe's death his writings were
roughly handled that he died of his injuries.              condemned, his bones dug up and burned in an official
  Actually all the mission endeavors in the Far East ceremony.
have borne very little fruit throughout the centuries.       In this connection John Hus of Bohemia must also
Undoubtedly God did gather His own elect also in be mentioned. He came in contact with the writings of
those countries from time to time, but the nations Wycliffe, agreed with them and taught them. Although
never became even nominally Christian. One is  re? Hus did not agree with Wycliffe on the Eucharist, his
minded of the prophecy of Noah concerning his three arguments about the nature of the Church were similar
sons, Shem, Ham and Japheth, Japheth, who spread. to those of Wycliffe: "he claimed that it was composed
throughout Europe after the confusion of Babel, did of the predestined under Christ, and that the Pope,
come to dwell in the tents of Shem. The line of the        cardinals and all the clergy possessed ministries only
covenant definitely runs through the descendants of insofar as they lived according to God's law in
Japheth as well as through those of Shem. But nothing Scripture; he denounced simony in any form, and
was said about Ham, and as far as Ham's descendants        denied any sacerdotal power to remit sin. In addition,


352                                                       THE STANDARD BEARER


he upheld the right of individual judgment  ,against sales of indulgences, and the supreme authority of the
ecclesiastical authority." (The Morning Star, page 8 1). Pope in Rome, as well as the worship of images, relics,
He was excommunicated, but stood his ground. Later of the virgin Mary and of the saints. (The March of
he was brought to trial, called upon to recant, and Truth, Sr. Stephen Szabo). His followers were known
when he categorically refused was burned to ashes.                    as the Waldenses and are said to have joined the
  It can also be mentioned that Peter Waldo, a rich Calvinists after the Reformation.
merchant of Lyons, France, disposed of all his posses-                  How true it is that the Son of God, and He alone,
sions and became the leader of "The Poor Men of gathers His Church, and that by His Word and Spirit.
Lyons." He also opposed the errors of transubstantia- Heid. Cat. Ques. 54.
tion, mass, purgatory, absolution of sins by the priests,


Contending for the Faith
                     a
                                           THE DOCTRINE OF SIN
                                               THE THIRD PERIOD  - 730-1517 A.D.
                                             DOCTRINE OF THE CHURCH OF ROME
                                                          COUNCIL OF TRENT
                                                              Rev. H. Veldman

  The Roman Catholic Council of Trent, which met                          original. sin, reminding them that they were not
for several years and began its sessions some thirty                      called together to teach doctrines, but to condemn
years after the beginning of the Reformation in 15 17,                    errors. This advice the Council endeavoured to
was convened to combat and counteract the rising tide                     follow, and hence its decisions are expressed in very
of the Reformation. This council set itself to maintain                   general terms.
the doctrinal position and teachings of the Romish                      The Council of Trent, in its fifth session, held June
Church. It also expressed itself dn the subject of sin. 17, 1546, set forth its decrees concerning original sin.
Concerning the task and difficulties of this council, After  deciaring  that, in order that their Catholic faith
Hodge writes as follows, Vol. II, 174 f.f.:                           may continue in its own perfect and spotless integrity,
         The Council of Trent had a very difficult task to            and that the Christian people may not be carried about
       perform. In the first place, it was necessary to               with every wind of doctrine, seeing that that old
       condemn the doctrines of the Reformers. But the                serpent, the perpetual enemy of mankind, amongst the
       Protestants, as well Lutheran as Reformed, had                 very many evils with which the Church of God is in
       proclaimed their adherence to the Augustinian                  these our times troubled, has also stirred up not only
       system in its purity and fulness; and that system had          new, but even old dissensions touching original sin, this
       received the sanction of councils and popes and                council would now ordain and confess what is the
       could not be directly impugned.`This  difficulty was           truth concerning all these matters, the Council now
       surmounted by grossly misrepresenting the Protes-
       tant doctrine, and making it appear inconsistent with          sets forth the "truth" on this matter in 5 chapters.
       the doctrine of Augustine. This method has been                  In chapter 1 the Council declares the following:
       persevered in to the present day. Moehler in his                     If any one does not confess that the first man,
       "Symbol&"  represents the doctrine of the Protes-                  Adam, when he had transgressed the commandment
       tants, and especially that of Luther, on original sin,             of God in Paradise, immediately lost the holiness and
       as a form of Manichiesm. The other, and more                       justice wherein he had been constituted; and that he
       serious difficulty, was the great diversity of opinion             incurred, through the offense of that prevarication,
       existing in the Church and in the Council itself. Some             the wrath and indignation of God, and consequently
       were Augustinians; some held that original sin con-                death, with which God had previously threatened
       sisted simply in the want of original righteousness,               him, and, together with death, captivity under his
       but that that want is sin. Others admitted no original             power who thenceforth had the empire of death, that
       sin, but the imputation of Adam's first transgression.             is to  say,  the devil,  and that the entire Adam,
       Others, with the Dominicans, insisted that the                     through that offense of prevarication, was changed,
       disorder of all the powers consequent on the loss of               in body and soul, for the worse; let him be anathema.
       original righteousness;                                          Here the Synod anathematizes all those who do not
                                   i.e.j  ,concupiscence, is truly
       and properly sin. This the Franciscans denied. Under           confess that Adam, when he transgressed in paradise
       these circumstances the pontifical legates, who at-            the commandment of God, did immediately lose the
       tended the Council, exhorted the assembled fathers,            holiness and righteousness in which he had been
       that they should decide nothing as to the nature of            constituted;.and that by that  offence he incurred the


                                                    THE STANDARD BEARER                                                      353


wrath and indignation of God, and thus also death and               If any one denies, that infants, newly born from
subjection to him who has the power of death, that is,           their mothers' wombs, even though they be sprung
the devil; and that the whole Adam by the  offence of            from baptized parents, are to be baptized; or says
his transgression was as to  the' body and the soul,             that they are baptized indeed for the remission of
changed for the worse. Hence, the effects of Adam's              sins, but. that they derive nothing of original sin from
first sin upon himself therefore was (1) The loss of             Adam, which has need of being expiated by the laver
original righteousness. (2) Death and captivity to                of regeneration for obtaining life everlasting,  -
                                                                 whence it follows as a consequence, that in them the
Satan. (3) The deterioration of his whole nature both            form of baptism,  for  the remission  of sins,  is
soul and body.                                                   understood to be not true, but false, - let him be
  In chapter 2 the Council declares the following:               anathema. For that which the apostle has said, By
       If any one asserts, that the prevarication of Adam        one man sin entered int6 the world, and by sin death,
    injured himself alone, and not his posterity; and that       and so death passed upon all men, in whom all have
    the holiness and justice, received of God, which he          sinned, is not to be understood otherwise than as the
    lost, he lost for himself alone, and not for us also; or      Catholic Church spread everywhere  hatb always
    that he, being defiled by the sin of disobedience, has       understood it. For, by reason of this rule of faith,
    only transfused death and pains of tie body into the         from a tradition of the apostles, even infants, who
    whole human race, but not sin also, which is the             could not as yet commit any sin of themselves, are
    death of the soul; let him be anathema: - whereas he         for this cause truly baptized for the remission of sins,
    contradicts the apostle who says: By one man sin             that in them that may be cleansed away by regenera-
    entered into the world, and by sin death, and so             tion, which they have contracted by generation. For,
    death passed upon all men, in whom all have sinned.          unless a man be born again of water  and.of  the Holy
  In this chapter the Synod anathematizes all those              Ghost, he can not enter into the kingdom  of  God.
who say that the sin of Adam injured only Adam, and             Concerning this chapter Hodge  has. the following
not his posterity. Here it is taught that the effects of comments:
Adam's sin upon his posterity are: (1) The loss of                  The Synod condemns all who teach that new-born
original righteousness. (2) Death and the miseries of             children should not be baptized; or, that although
this life; and (3) Sin, or spiritual death. Now this is a         baptized for the remission of sins,  they derive
distinct condemnation of Pelagianism, and the clear               nothing of original sin from Adam, which needs to be
assertion of original sin, as something transmitted to all        expiated in the laver of regeneration in order to
                                                                  attain eternal life, so  that baptism, in their case,
men. The nature of that sin, however, is not further             would not be true but false. Children, therefore, who
stated than that it is the death of the soul, which may           cannot have committed sin, in their own persons, are
be differently explained.                                         truly baptized for the remission of sins, that what
  In chapter 3  the Council declares:                            they had contracted in generation, may be purged
       If any one asserts, that this sin of Adam, -which          away in regeneration. From this it appears  that
    in its origin is one, and being transfused into all by        according to the Council of Trent there is sin in
    propagation, not. by imitation, is in each one as his         new-born infants which needs to be remitted and
    own, - is taken away either by the powers of human            washed away by regeneration.
    nature, or by any other remedy than the merit of the        The fifth canon or chapter reads as follows:
    one mediator, our Lord Jesus Christ, who huth                   If any one denies, that, by the grace of our Lord
    reconciled us to God in His own blood, being made             Jesus Christ, wbicli is conferred in baptism, the guilt
    unto us justice, sanctification, and redemption; or if        of original sin is remitted; or even asserts that the
    he denies that the said merit of Jesus Christ is              whole of that which has the true and proper nature
    applied,  both to adults and to infants, by the               of sin is not taken away; but says that it is only
    sacrament of baptism rightly administered in  the             rased, or not imputed; let him be anathema. For, in
    form of the Church; let him be anathema: For there            those who are born again, there is nothing that God
    is no other name under heaven given to men,                   hates; because,  There is no condemnation to those
    whereby we must be saved.  Whence that voice:                 who are truly buried together with  Christ  by baptism
    Behold the Lamb of God, behold him who taketh                 into death; who walk not according to the flesh,  but,
    away the sins of the world; and that other: As many          putting off the old man,  and putting on the new who
    as have been baptized, have put on Christ.                    is created according to God, are made innocent, im-
  In this chapter the Synod anathematizes all those               maculate, pure, harmless, and beloved of God, heirs
who say that this sin of Adam, which is conveyed to               indeed of God, but joint heirs with Christ; so that
all, can be removed by the powers of human nature. In             there is nothing whatever to retard their entrance
                                                                  into heaven. But this holy synod confesses and is
this chapter it is asserted: (1) That original sin is             sensible, that in the baptized there remains con-
conveyed by propagation and not, as the Pelagians say,            cupiscence, or an incentive (to sin); which, whereas
by imitation. (2) That it belongs to every man and                it is left for our exercise, can not. injure those
inheres in him. (3) That it cannot be removed by any              who consent not, but resist manfully by the grace
other means than the blood of Christ.                             of Jesus Christ; yea, he who shall have striven law-
  In chapter 4 we have the following:                            filly shall be crowned. This concupiscence, which


354                                                    THE STANDARD BEARER


       the apostle sometimes calls sin, the holy Synod                observed, under  the pains contained in  the said
       declares that the Catholic Church has never under-             constitutions, which it renews.
       stood it to be called sin, as being truly and                We will conclude our present article at  this point.
       properly sin in those born again, but because it is of     So, although the apostle  Paul does sometimes call it
       sin, and inclines to sin.. And if any one is of a          sin, the Romish Church has never understood it to be
       contrary sentiment, let him be anathema. This same         called sin, as being truly and properly sin in those who
       holy Synod dotb nevertheless declare, that it is not       are born again. And, of course, the Romish Church
       its intention to include in this decree, where original    excludes the virgin Mary from this decree which treats
       sin is treated of, the blessed and immacuiate Virgin       of original sin. This, of course, is a very arbitrary
       Mary, the mother of God; but that the constitutions        decision. To this canon or chapter we will return in our
       of Pope Sixtus IV, of happy memory, are to be              following article.


A  Cloqd of  l?%ness&

                              David's Flight From Jerusalem
                                                        Rev. B. Woudenberg
                And David said unto all his servants that were with him at Jerusalem, Arise, and let us
             jlee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us
             suddenly, and bring evil upon us, and smite the city with edge of the sword.
                And the king's servants said unto the king, Behold, thy servants are ready to do
             whatsoever my lord the king shall appoint.
                And the king went forth, and all of his household with him.
                                                                                              IISamuel15:14-16

  Surely in all of his life, there was never an had. hoped it would bring Absalom to see his sin.and
experience as painful to David the king as receiving the turn him to repentance. But it had failed. It was
news  of, Absalom's rebellion. By it he was utterly evident now that through it all Absalom had only
stunned. In a moment, it seemed that all of his joy had become more and more bitter, hateful, and resentful.
fled from his life.                                               He no longer even stopped at seeking the overthrow of
  In the first place, the assurance was in every message his own father. This hurt David even more than the
he. received that all of. Israel was following after treachery of the people.
Absalom. These were the people whom he had loved                    And then there was the most painful fact of all-this
with his whole being from the day he was a child. With was God's punishment upon him because of his sin:
them he had gone to worship all through his life and Never had David been able to forget the words of
led them in worship since he was their king. For them Nathan the prophet after his sin with Bathsheba,
he had fought, again and again to the risk of his own "Behold, I will raise up evil against thee out of thine
life. And now for many a year he had ruled over them own house," but neither had he ever realized how true
inc kindness and fairness and consideration. They in this would be and how far it would actually go. And
turn had often assured him in many different ways of now that this evil had come upon him, the one thing
their appreciation, loyalty and love. But now in a that stung him more than anything else was the
moment, all had turned from him to follow in the way inescapable realization that it was the hand of God
of treachery. It was almost'impossible to believe.                which brought it upon him. The implication was clear.
  Even more painful to him,  hqwever, was the fact Whatever it was that happened, it was nothing more
that this was a rebellion planned'and led by his son, than what he deserved. It was this above all that moved
even by Absalom. There was something about that David to issue the command to his servants, "Arise,
child which he had always especially loved. It was not and let us flee; for we shall not else escape from
that he .had not realized that in his heart Absalom had Absalom: make speed to depart, lest he overtake us
no  real love for that which was right and true. That suddenly, and bring evil upon us, and smite the city
had been evident from his youth, and the murder of with the edge of the sword." David was not a man who
Amnon had brought this clearly to the fore. Yet, for could easily turn to flight; but this was the hand of
him D.avid had ever hoped: and prayed, wrestling with God upon him, and he had not the courage to resist.
God. in his behalf. This was why he had left him. so                Surely, it was a sad scene. David was by now an
long in the banishment of Geshur and even after that elderly man, and the effects of his recent illness still
had refused to restore him to favor in the court. He. were to be clearly seen on him.. Besides this, he was


                                            THE STANDARD BEARER                                                   355



burdened with deep,feelings  of responsibility and guilt. thou `also with us? return to thy place, and abide.with
It was not possible for him to take strong command, as the king: for thou art a stranger, and also an exile.  '
he had so often done in the adverse circumstances of Whereas thou camest but yesterday, should I this day
his youth, and carry everyone along with the power of make thee go up and down with us? seeing I go
his own confidence. Each person had to shift  for' whither I may, return thou, and take back thy
himself as best he could in the few hours they had to brethren: mercy and truth be with thee."
prepare for their journey. There was through it all only      But Ittai was not a man who had come without
one thing that diluted the sorrow. As difficult as reason and conviction. Israel might not know and
everything looked to be, each and every one of David's appreciate the blessedness which was theirs in this king
personal servants remained faithful behind the king. which God had given him, but Ittai did. Quickly he
Their answer was only this, "Behold, thy servants are replied in words that echoed closely the confession of
ready to do whatsoever my lord the king shall David's own ancestorial mother Ruth the Moabites,
appoint." They would stay with him until the end, for "As the LORD liveth, and as my lord the king liveth,
they had come to love David as a father.                    surely in what place my lord the king shall be, whether
  David, however, was an extremely spiritual man. in death or life, even there also will thy servant be."
Under his presence, the procession which left the             David was deeply touched. by this gesture and trust.
palace and the royal city was almost transformed into Quietly he answered, "Go and pass over." Thus it was
a pilgrimage of worship. It was actually a rather large that another band of people, Ittai, a group of men that
crowd of people that set out to accompany the king. followed him, and his whole family were joined to
There was his family, a goodly number of women and David's procession."
children in itself, and all of the servants of his house      Neither was David the only one moved by the
with the exception of ten of his concubines which composition of his procession. As they began to move
were left behind in charge of the palace. With them outside of the city more and more of the Israelites
was what remained in Jerusalem of David's army, the began to feel that what was happening was not likely
Cherethites and the Pelethites, his personal bodyguard, to work to their favor. With troubled hearts they
as it were. And then, most striking of all, there were poured out of their homes to watch silently from the
over six hundred Philistine men who had come with side of the road as their king fled from their presence
David when he had left Gath.  .These were converted in the city. Soon tears and weeping were to be seen
heathen, men who from David had learned to love the everywhere. In their hearts they knew it was not good
service of the true God. So true and faithful was their even though few had the courage to stand up to defend
love for David who had taught them so much that even him. Thus it was that David and his followers made
now, when all of Israel had turned against him, they their way down to the brook Kidron to pass over and
were ready to follow into whatever hardship he might turn their faces in the direction of the wilderness.
come. Here was to be sure a silent condemnation that          It was at this juncture, however, that a still stranger
cried against all of the nation of Israel. When evil came band appeared to join themselves to -David in his
upon their own king given them by appointment from departure. It was led by Zadok the priest and
God, it was the converted heathen that stood with him contained in its midst  Levites  bearing the Ark of the
much more than Israel itself.                               covenant. The intent of this too was clear. Zadok was
  It was this latter fact that was brought to the fore not about to leave the ark of God within the city
even more emphatically in the instance of Ittai the where a treacherous pretender to the royal throne
Gittite. Here was a man who had come to Jerusalem might well be expected to try to use it in some manner
just one day before this flight from Absalom was to reinforce his false and evil claims. Let it rather go
.taking place. What the circumstances were which with David as an indication of the truth that he was
surrounded his coming, we do not know. However, it the rightfully anointed of the Lord.
would appear that under the rule of David it was not          But David would have none of this. Turning to
completely uncommon for heathen subjects to fall Zadok he said, "Carry back the ark of God into the
under the conviction that Israel's God was the true city; if I shall find favour in the eyes of the LORD, he
God and ought- to be worshipped also by them. Thus will bring me again; and shew me both it, and his
Ittai had come to Jerusalem with the purpose that he habitation. But if he thus say, I have no delight in thee;
might be received into the worship of Jehovah, and behold, here am I, let him do to me as seemeth good
thus Ittai had been received by the king just some 24 unto him." David had learned the lessons of history
hours before.                                               well. He was not about to suppose, as so many in the
  It was as David was leaving the city that also this days of Eli had, that by merely carrying the ark of God
man appeared to join himself to the fleeing procession. with him, he was sure to obtain the divine favor. He
David saw him immediately, and always mindful as he recognized that His God was behind all that was taking
was of the dangers which confronted anyone no matter place from beginning to end; He had ordained it from
how lowly, he went to Ittai and said, "Wherefore goest eternity. David had no desire to try to change that


356                                          THE STANDARD BEARER



eternal plan. He could wait for that which the' Lord the.ark was returned to its proper place in Jerusalem so
had willed for him. Meanwhile, let the ark rest in its that Absalom might not suspect those who would be
`proper place. If it was God's will for him to return to it used by God and David to assist in his defense.
.again, it would come; and if not, that would have to be      Thus it was that at last David's company went on to
well then, too.                                             pass over the top of the Mount of Olives, the last place
  Moreover, David also had intentions for Zadok the from which the city that he had established might be
priest which were best served by the ark being left glimpsed. Each step of the way sorrow cut at the heart
where it belonged. To Zadok he further commanded, of the king because of this strange way into which he
"Art not thou a seer? return into the city in peace, and by the hand of the Lord was being led. There upon the
your two sons with you, Ahimaaz thy son, and top of the mountain he covered his head and bared his
Jonathan the son of Abiathar. See, I will tarry in the      feet and wept. It was his gesture of submission and
plain of the wilderness, until there come word from responsibility before the judgment of God. Whatever
you to certify me." David indeed waited upon the the Lord might do to him, he would receive it as good.
counsel of God to fulfill its proper purpose; but he And so the whole procession did likewise. In contrast
realized, too, that proper provision should be made to that great company of eager and ambitious men
which might be used by God in bringing it all to pass. who were even now approaching Jerusalem from the
A warrior at heart, always, already his mind was opposite direction, there was no pride or rebellion
beginning to form plans by which he and his company here, only submission to the will of the Lord.
might be defended from the treachery of his son. Thus


In His Fear
                                            IN THE WAY
                                                Rev. John A. Heys

  The above expression is one of those phrases that often'we find Him obstructing the way which we want
depend upon the context for its content.                    to go. And therefore it is a question of walking in the
  A way can be a path. It can be a direction. It can be way of good men, or it is a case of finding God in our
a manner of conduct or behavior.                            way. A man cannot walk in two ways at the same time.
  Abraham's eldest and most trusted servant used the We cannot serve God and mammon. Either we walk
phrase in a very spiritual and beautiful way.               with God, as Enoch did, and have His friendship and
Eliezer said, after God had blessed him in his effort to covenant fellowship; or we find Him a nuisance at first,
obtain a wife for Isaac, "I being in the way, the Lord and then a threat to all of our joy, and ultimately a
led me to the house of my master's brethren." Genesis terror to us in His righteous indignation and wrath! We
24:27.                                                      are never a nuisance to Him. We never frustrate Him.
  There are other uses of the phrase  m Scripture. Nor do we even slow Him down a bit as He walks
Solomon tells us in Proverbs 22:6, "Train up a child in straight ahead on the path that He has sovereignly
the way he should go: and when he is old, he will not chosen to walk. We displease Him. We make Him
depart from it." Proverbs 2:20 contains the expression furious by our sins. For when we do not walk in His
with somewhat of an explanation. For weread,  "That way, we come up against Him. We oppose Him as
thou mayest walk in the way of good men, and keep enemies. Yet we do not stand in His way in the same
the paths of the righteous." The opposite is present in way that we find Him standing in our way, that is, in
Proverbs 4: 14, "Enter not into the path of the wicked, the way of our flesh, to curb us, stop us and ultimately
and go not  in the way  of evil men." God uses the destroy the wicked and cast them forever out of His
phrase to comfort His people in the howling wilderness way and into the lake of fire.
with these words, "Behold, I send an Angel before             What, then, is the case in your life? Does God stand
thee, to keep thee in the  way, and to bring thee'into in the  way of your pleasure and joy and life? Or are
the place which I have prepared." Exodus 23 :20.            you walking side by side with Him in the way that His
  We use the expression to present a pointed and Word points out to you?
important question: Is God in your way? You see, we           God created us at His own side. He made us to be
walk in the way of the Lord, or we find Him in our His friend-servants; and we walked with Him in the
way. And then we will not find Him walking in our direction. of His glory. In fact, that was the only way
way, but as Balaam's ass, we will find Him there ready that we knew. We could not possibly imagine going
to destroy us. We are never in His way in the sense that contrary to that way. We were aware of such a
we obstruct the path on which He would go; but so contrary walk, for God told us of it when He pointed


                                               THE STANDARD BEARER                                                 357



 out the tree of the knowledge of good and of evil and striven. to go another way when we find God in our
 told us not to eat of it. The way of opposition was shown way; and then at the end of the way we still find that
 to us. The way of rebellion, the way of coming up there He is! We will not answer to Him through the
 against this Friend-Master, was clearly indicated. We representatives of His church; but we still will have
 did not choose it thinking that this was the way we to answer to Him personally at the end of the way.
 were supposed to go. These two ways do not run Walk in His way, or else you will find Him at the end
 parallel to each other. They do not crisscross each of the way.
 other. They go in exactly opposite directions. As we          All the riots and revolt, rebellion and revolution that
 said, either we walk with God and in His way; or we we find in the world today are another testimony to
 come up against Him in rebellion. But even though we the fact that the natural man always finds God in the
 knew that contrary way, we could not think of going way. He stands before us in the principle of the fifth
 down it. We had no desire whatsoever to do anything commandment, for He stands before us also in the
 but walk in God's way. At that time to walk in the person of the authority that He has placed over us, be
 way was to walk in the way of God's command and of it father and mother in the home, the king on the
 His glory.                                                 throne, the police on the street, or the employer in the
   We were turned by the lie of Satan, who decieved us business establishment or factory.  All  revolution and
 into thinking that going in this opposite direction was revolt, riot and rebellion are an attempt to brush Him
 far more advantageous for us, and instead of being aside in order that we may continue on our way to
 harmful was actually the way of life. And the way of seek the lust of the flesh, the lust of the eyes and the
 death we chose for the way of life. It is for that reason pride of life. Thus it was when the ten tribes in rebellion
 that now we find God in our way. Instead of God cried, "What portion have we in David? neither have
 finding us on His way, we now find God in our way. we inheritance in the son of Jesse: to your tents, 0
 That lie of Satan was that we should and could walk in Israel: now see to thine own house, David." I Kings
 the way of taking away God's glory without finding 12:16. Turning their backs upon David, they turned
 Him there before us with the sword of death! And we their backs upon the  Son of David,  and turning their
 turned around to challenge the Almighty and to strive backs upon Him, they turned their backs upon God.
 for His glory! No wonder then is it that we find Him in Rehoboam's demand and stand may have been unwise,
 the way. His is the kingdom and the power and the but their reaction was unrighteous. It was a case of
 glory forever. He is a jealous God Who will not allow refusing in the mind to go in God's way. It was finding
 any creature to take the smallest part of His glory God, as He speaks in the fifth~commandment, standing
 away; but He will surely visit this iniquity of ascribing in their way. Had they been walking with God, seeking
 `His glory to the creature and of lowering Him to the to glorify Him as He always seeks to glorify Himself,
 level of the creature. He is not going to step aside to let they would have said with Paul, "We must be subject
 us go in in that way. He set cherubim with a flaming to all in authority over us, for the powers that be are
 sword after driving man out of paradise to keep the ordained of God; and to resist these powers is to resist
 way of the tree of life; and He is still there to guard His God." Instead they said, "Away with God!" And they
 holiness and glory. Therefore at the end of the way, at said that in more than one way. They said it in that
 the end of our life, we will find Him there with that they were pushing aside His Word in I Peter  2:18,
 sword, if we have not walked in His way. Solomon "Servants, be subject to your masters with all fear; not
 declares this in Proverbs 14: 12, when he writes, "There only to the good and gentle, but also to the froward.
\ is a way which seemeth right unto a man, but the end For this is thankworthy, if a man for conscience
 thereof are the ways of death."                            toward God endure grief, suffering wrongfully," but
   But is God in the way for you? We admit that when also in that they turned away from Christ when they
 we try to brush Him aside by brushing aside His Word. turned away from David  and his house.  They were
 And we admit that God is in our way when we brush through with the royal line from which Christ would
 aside His representatives in His church here below. come. They were then through with God's way.
 When we change church membership in order to be               All rebellion against the authorities, including those
 able to walk in the way of our flesh without being in the colleges and universities against the faculties and
 bothered by the `"watchmen" upon the walls of Zion, school boards, is due to the fact that men have found
 we admit that we find God in our way. We do that God in their way; and like Balaam of old, they are
 when we strive to get from under the hand of going to go ahead, even though Balaam's ass `knew
 discipline by asking for our church papers to carry better, It is not merely a matter of finding a man or a
 them  in.our pockets or to present them-to a body of group of men in your way. It is a matter of finding
 men who will not investigate or continue the  disci- God's law and consequently God in the way. When we
 `pline. We do that when we seek a church roof where follow the lust of our flesh, the lust of our eyes and
 these same sins, of the way which we in our flesh have the pride of life and consequently are more interested
 chosen, are practiced and condoned. Foolishly we have in satisfying our carnal desires than to walk with God


                                             THE  STAND,ARD  BEARER



and patiently wait for the kingdom of heaven; we will even in Balaam's ass. He stands before them in sound
try to push.God away, though He says,. "Let every soul doctrine. He stands before them in the Confessions of
be subject unto the higher powers. For there is no the Church. He stands in the way of their flesh' desires.
power.but of God: the powers that be are ordained of And so He must go. They will not turn to walk with
' God." Romans 13 : 1.                                    Him and be willing to be a "little flock" that is
   Walking in the way" of the Lord means that we despised and hated by the serpent and his seed. HE
would rather suffer loss than to go contrary to His will. must go. Even as the  Form-of-God-but-denying-the-
Walking in the way of the Lord means that we also say, power-thereof Synagogue attenders of Nazarethrushed
"There is a way which seemeth right unto man, but the at God in our flesh, when in His preaching He plainly
end thereof are the ways of death." Walking in God's stood in the, way of their pipe dreams of a super,
-way we are not opposing Him, have no desire to colossal kingdom of David and Solomon once again in
oppose Him, and walk toward the new Jerusalem, Palestine, and sought to get Him permanently out of
meanwhile patiently bearing the afflictions and injus- their way, so the modern church strives to do this by
tices of men. And .walking in His way means that we scrapping all those points of difference in doctrine
desire what He desires and hope to spend eternity with which stand in the way of their dreams of a colossal,
Him. He is not then in our way; but we do long to see super church with man on the throne with his social
Him at the end of the way as our,covenant Father Who gospel that knows little or nothing of guilt of sin
has there prepared a place for us in heavenly glory.      before God, and seeks a salvation from the curse
   Are you sincerely willing and ready henceforth to without the atoning blood of the cross.
live unto Him? And-can you with-David declare in all         God grant that we and our children'are not deceived
sincerity, "One thing have I desired of the Lord, that into taking a position where we find God in our way.
will I seek after; that I may dwell in the house of the May He give us grace to continue to stand at His side
Lord all the days of my life, to behold the beauty of walking in His fear and hoping for the day when we
the Lord, and to inquire in His temple?" Psalm 27:4. shall live with Him and be satisfied with His covenant
Then God is not in your way. Then He is not a threat fellowship in an unending day of bliss and glory. And,
to your joy and happiness and life, but you are on His indeed, the only solution to all of our problems is that
way and walking to where you will meet Him in He bring us back to such a stand. The psalmist says so
blessed covenant fellowship in a kingdom wherein all significantly in Psalm 80:3, 7 and 19, "Turn us again,
goes in God's way.                                        0 Lord God of hosts, cause Thy face to shine; and we
   Look about you, however,. in the church world of shall be saved." It is a case of being turned again. We
today. You have this same evil of finding God in the turned away to oppose Him and to stand where He
way. So much of the ecumenical movement of today is must oppose us. He must turn us again to walk in His
nothing less than a manifestation of man's awareness way; and then His face will shine on us; and we will be
that God stands in the way of an evil walk, and of glad to find Him at the end of the way to welcome us
man's desire to get around Him in:  a..folly not found home.



                                  B O O K   .REVIEWS

                             DEATH AND CONTEMPORARY MAN: THE CRISIS
                             OF TERMINAL ILLNESS, by Carl G. Carlozzi (Eerd-
                             mans, 1968, 79 pp., $1.45, paperback).


  This little book, written by an Episcopalian minister and the physician's function. The book, therefore, is
who served for `a time as an assistant chaplain at a one which lies in the area of poimenics, or pastoral care.
metropolitan hospital, attempts to deal with various         There is no question about it that the subject with
aspects of what is called "terminal illness," that is, which this book deals is an important one and a prac-
illness which is incurable and which therefore will end tical one for a pastor. For sooner or later in his ministry
in death. After an introductory chapter on "Death and any pastor will come face to face with the situation in
Contemporary Man," the subject of terminal illness is which one of his sheep, along with his family, is con-
                                                          fronted by "terminal illness." How must the pastor
viewed from the viewpoint of the patient himself, the deal with such a situation? What constitutes proper
family in the terminal setting, the pastor's ministry;. pastoral care of those involved?


                                                     THE STANDARD BEARER                                               359


       This little book is not very helpful, in my opinion, The third reason is that the book suggests, in my
     for three reasons. One reason is that the book tackles a opinion, some highly unethical answers to grave ethi-
,    very large subject in the short space of 79 pages. For cal questions, particularly in the discussion of  euthai
     this reason, it hardly scratches the surface of the sub- nasia (mercy killing) and anti-dysthanasia (so-called
     ject; its value probably lies mostly in the fact that it indirect euthanasia). In general, my evaluation is: not
     will set a pastor's thoughts in motion on the various very helpful.
     problems involved. The second reason is that the entire
     approach of the book is only very vaguely Scriptural.                                                         H.C.H.




                       TAKEN TO GLORY                                         RESOLUTION OF SYMPATHY
       On Friday, April 11, 1969, it pleased our Heavenly          The board of the R.F.P.A. hereby expresses its
     Father to take to Eternal Glory our dear husband,          sincere sympathy and hope that our fellow business
     father, grandfather, and great-grandfather                 manager and laborer Mr. Henry Vander Wal and family.
                   JACOB H. VANDER WAL                          may find comfort and assurance thru that faith which
     at the age of 79 years.                                    cometh from God.
       Through many years of sickness and affliction his           "Unto the upright there ariseth light in the dark-
     hope steadfastly grew in the sure promise of his ness: he is gracious, and full of compassion and
     Covenant God that:                                         righteous.                       Mr. R. Teitsma Pres.
                                                                                                 Mr. G. Pipe, Sec.
          "Though flesh and heart should faint and fail,
           The Lord will ever be                                     CALL TO ASPIRANTS TO THE MINISTR Y
           The Strength and Portion of my heart,                             Seminary and Pre-seminary Students
           My God Eternally." (Psalm 73).                         All young men desiring to begin their studies this
                     Mrs. J.H. Vander Wal                       fall in either the pre-seminary or the seminary depart-
                     Henry and Dorothy Vander Wal               ment of the Theological School of the Protestant Re-
                     Dick and Angeline Vander Wal               formed Churches are requested to appear before the
                     William and Lois Versluys                  Theological School Committee at its meeting to be
                     14 Grandchildren                           held, D.V., on Tuesday, May 27, at the First Protestant
                     14 `Great-grandchildren                    Reformed Church of Grand Rapids, Mich.
                                                                  The qualifications requisite to enrolling in the Semi-
           Grand Rapids, Mich.                                  nary course are:
                                                                   1. You must present a letter from your local consis-
                                                                tory certifying that you are upright in walk and pure in
                            CALL To                             doctrine.
                                        SYNOD
                       .                                          2. You must present a certificate of health, signed
       By decision of the last Synod, the Consistory of The by a reputable physician.
     Protestant. Reformed Church of South Holland,                3. You must be a graduate from high school, being
     Illinois, notifies the Churches that the 1969 Synod will able to show- that you- have completed a one-year
     convene on Wednesday, June 4, at 9:00 A.M., the Lord course in General History and in Church History, and
     willing, in the above mentioned Church.                    that you have completed the following College
       The Pre-Synodical Service will be held on Tuesday, courses: Latin-2 years, Greek-2 years, German-2 years,
     June 3rd., at 8:00 P.M., Rev. John A. Heys to deliver Dutch-2 years, Philosophy-l year, Psychology-l year,
     the sermon.             :                                  and Logic-l semester.
       Synodical delegates are requested to gather with the       The qualifications to enter the pre-seminary depart-
     Consistory before the service.                             ment are the same as above, except that `"3" should
       Those in need of lodging please contact Raymond L. read,, "a graduate from high school."
     Bruinsma of South Holland, Phone (3 12) 333-l 622.           In the event you cannot be present at this meeting,
                                                                please notify the undersigned secretary of your inten-
                    Consistory of the Protestant                tions prior to the meeting.
                     Reformed Church of South Holland.                            Rev. J. Kortering, Sec'y
                             Daniel Poortinga, V. P. .'                           155 1 Wilson Ave., S.W.
                             Raymond L. Bruinsma, Clerk.                          Grand Rapids, Michigan 49504


 360                                             THE STANDARD BEARER


                                 News From Our Churches
                 REPORT OF CLASSIS  EAST                       Rev. H. Veldman as alternate for both.
 April  2,1969                        At Hudsonville, Mich.      The Questions of Article 41 of the Church Order
        Rev. G. Van  Baren presided over the opening were asked and answered satisfactorily. One Consistory
 devotions, and after the Credentials  .were accepted asked a question relative to the determining the
 pronounced the  Classis properly constituted. All the number of families in the congregation, which Classis
 churches were represented by two delegates each.              answered.
        Rev. H. Veldman then presided, while Rev. Van            The chairman spoke words of appreciation to Classis
 Baren recorded the minutes. Rev. Veldman welcomed for the cooperation given him, and especially directed
 the delegates with. a few well-chosen words, and read a farewell address to the Rev. G. C. Lubbers and Elder
 the agendum to  Classis. The chairman appointed the H. Meulenberg who were about to leave for Jamaica,
 brethren P. Cnossen and F. Ondersma as finance wishing them the Lord's blessing and expressing the
 committee, and brother H. Vander Kolk to thank the prayer for their safe journey.
 ladies of Hudsonville for their excellent catering.             Classis decided to meet next time on July 2 at
        The Stated Clerk read the minutes of the January Southwest Church, and then adjourned. Rev.  ,R. C.
 Classis which were read and approved, and then read Harbach was asked to offer the closing prayer after the
 his report re correspondence. The Classical Committee Classis sang Psalter Number 345.               M. Schipper, S.C.
 also reported.  Classis West and Southwest Church                                    ****
 requested classical appointments to which  Classis              An Office Bearer's Conference, held in Hudsonville
 acceded. The committee, Revs. J. Kortering and J. A. Church, featured Rev. Schipper speaking on, "The
 Heys and Elder  ,R. Pastoor, prepared the schedule Encouragement of Students for the Ministry, according
 which Classis adopted as follows:                             to Art. 19 of the Church Order"; Prof. Hanko spoke
        SOUTH HOLLAND - Apr. 13 - G. Van Baren Apr. for the Mens' .League April 7 on, "The Intemediate
 20 - J. A. Heys May 4 - H. Veldman May 11 - G. Van State"; and Rev. Van  Baren addressed the Eastern
 Baren May 18  - J. Kortering June 1  - G. Van  Baren Ladies' League April 10, speaking on, "The Restora-
                                                               tion of Babel", which the speaker said was taking form
 June 15 - J. A. Heys June 22 - J. ,Kortering  June 29 - before our eyes, ushering in the time when our Lord
 H. Veldman July 6 - R. C. Harbach July 13 - J. A. Heys will once more say, " . . . and now nothing will be
 July 20 - M. Schipper July 27 - G. Van Baren Aug. 3 - restrained from them, which they have imagined to
 G. C. Lubbers Aug. 10 - J. Kortering Aug. 17  - M. do." Gen. 11:6.
 Schipper Aug. 24 - H. Veldman Aug. 31  - R. C.                                      *  8 * *
 Harbach Sept. 7 - G. C. Lubbers Sept. 14 - H. Veldman           The Spring Lecture was held in First Church April
 Sept. 21 - J. A. Heys Sept. 28 - G. Van Baren.                11, with Prof. Hoeksema speaking on, "The Marks of
        SOUTHWEST - Apr. 13 - M. Schipper Apr. 20 - H. the True Church", a moving exposition of the Word of
 Veldman & M. Schipper Apr. 27 - G. Van Baren & M. God as it is embodied in the treatise on "The Church"
 Schipper May 4 - J. Kortering & G. Van Baren May 11 found in the Netherland Confession. The size of the
 - R. C. Harbach May 18 - G. Van Baren & H. Veldman audience was a bit disappointing, not to be blamed to
May 25 - R. C. Harbach.                                        inclement weather, for it was a cloudless evening. If
        RANDOLPH - Apr. 27 - J. Kortering May 11 - J. A. some stayed away because they thought they would
 Heys.                                                         hear nothing new  - they were right, for the truth of
        PELLA - Aug. 10 and 17 - J. A. Heys.                   The Church is at least as old as our Confessions. If
        HULL  - Apr. 13 and 20 - R. C. Harbach May 11          others stayed away because they thought the Seminary
 and 18 - M. Schipper July 6 and 13 - J. Kortering.            Professor would say that ours was the purest manifes-
        FORBES - July 20 and 27 H. Veldman.                    tation of the true church  - they were right, but he
        The committee appointed in the January Classis to based it on the truth of the confessions which clearly
 study an appeal reported, and  Classis adopted the spell out the distinctive marks whereby we may know
 advice given with a minor amendment.                          the true from the false. But a lecture on that subject
        Another appeal from an individual against his cannot be expected to draw a big crowd in this day of
 Consistory was rejected by  Classis because the the idol worship of  *the modern god, "Ecumenicity,"
 appellant had not given a copy of his appeal to the who views the words,  -"mark" and "true", as  four-
 Consistory and had not given enough time to consider letter-words not to be mentioned in the company of
 it.                                                           his worshipers. The speaker especially warned the
        The Subsidy Request from Holland was approved by young people of the gradual decline from the true to
 Classis and sent to Synod. A Consistory requested the false, and reminded them of their calling to be
 approval of the erasure of a baptized member, but joined to the purest manifestation of the true church.
 Classis denied the request.                                   Mrs. C. Lubbers. was at the organ playing music
        Classis voted for Church Visitors with the result that furthering the theme of the lecture. The offering was
Ithe Revs. M. Schipper and J. A. Heys were chosen with for the Jamaican Building Fund.
                                                                                       . . . . see you in church, J .M .F .


