                                     h e



                                            earer

    A   REFORMED  SEMI-MONTHLY  M A G A Z I N E



I N   T H I S   I S S U E

         Meditation: Begotten Unto A Living Hope

         -Editorials: Pluralistic or Antithetical?
                             Topsy-Turvy Joy from "Down Under"


          Two Messages (see: Examining Ecumenicalism)

          Conventions, Synods, Assemblies (see: All Around Us)





                                            Voltime XL=W / Number 21/ September 15, 1969


482                                                         THE STANDARD BEARER



                           CONTENTS:                                                                 THE STANDARD BEARER
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Meditation -                                                                      Published by the Reformed Free Publishing Association, Inc.
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   Begotten Unto A Living Hope I Peter 1:3 . . . . .482 Editor-in-Chief: Prof.  Ii. C. Hoeksema
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Meditation

                              Begotten  Urito A Living Hope

                                                              Rev. M. Schipper


              "Blessed be the God and Father of our Lord Jesus Christ, which according to.his abundant
              mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the
              dead, "                                                                                                      I Peter 1: 3.

   Begotten again, from above!                                                  According to His abundant mercy!
   Into (not merely unto) a living (not lively) hope!                           Blessed be His Name!
       Through the resurrection of Jesus Christ from the                        These are the salient points of this verse of Scripture
dead !                                                                      which ,ends with a comma, telling us that there is more
       ljy the God and Father of our Lord Jesus Christ!                     to follow. The Lord willing, we will call your attention


                                             THE  STANDARD  BEARER                                                  483



to what follows in our next Meditation; but for now born again.
we have enough for our consideration in the points              Through the resurrection of Jesus Christ from the
mentioned above. .                                            dead we are begotten again into this living hope!
  Begotten into-a living hope!                                  The apostle refers, of course, to the historical fact of
  Hope, that is, that spiritual virtue which consists Christ's resurrection. Always in their preaching and
(here at least) in the tendency of our spiritual, writing the apostles considered this fact of the resur-
regenerated life to surge upward. It is the longing and rection of Christ as the central truth. The Apostle Paul
tendency to be where Christ is! Here, in this world, informs us that if Christ be not raised we are yet in our
that hope reveals itself as a two-fold tension. A tension sins and miseries; then all his preaching is vain, and he
- between that which is carnal and sinful, and that is found to be a false witness; then all is hopeless. And
which is spiritual and holy. A tension - between that the Apostle Peter views that resurrection of Christ as
which is earthly and heavenly.                                the power of a new life and the ground of an
  Always hope contains especially three elements. imperishable hope.
There is, first of all, expectation - expectation of the        The resurrection of Jesus Christ from, the dead was
future. An expectation which is not relative, but not a return from the grave, but a going through the
absolute. All our expectations in this present evil world grave, the condition of death, into a glorious and
are circumscribed and limited by death, and are heavenly immortality. Lazarus, who also was resur-
therefore not living. But the hope of our text is living.     rected, returned from death and the grave, only to
It transcends all earthly expectation. It fixes itself return there again when his calling on the earth was
upon the eternal future. There is, secondly, certainty. finished. But Christ Jesus did not return from, but
Hope is not the shrug of the shoulder, which signifies went through the grave only to issue forth into the
doubt. It is in this sense that we so often use the term.     glorious heavenly life in body and soul. And the
When asked: Are you a child of God? Are you saved?            apostle connects our being born again to this resurrec-
Do you expect to go to heaven when you die? Very tion of Christ from the dead.
often the answer is: I hope so. And the meaning is: I'm         Literally, it means that we are regenerated through
not sure. I wish it were true. But the hope in Scripture the power of Christ's resurrection. Not only was there
and in our text is not such a shrug of the shoulder, an       life and power in Christ's resurrection whereby He was
exclamation .of doubt, but it is absolute certainty. It can raised from the dead; but by that same power we also
never give disappointment. There is, thirdly,  - a are made alive - born again from above.
longing. 0, to be sure, this longing of hope is often           Not only is the resurrection of Christ the certainty
marred and opposed by the sinful flesh, and it is not         and ground of our bodily resurrection; but-it is also the
always even bright. Nevertheless, in principle it is a power of our new birth, of our being born again.
longing for the absolute future, for the seeing of the Regeneration is really the beginning of our resurrection
living God in the face of Christ Jesus, and for the living    which cannot stop until we also are raised from the
in His eternal tabernacle.                                    grave and stand in newness of life in body and soul in
  Into this hope we are begotten again!                       life eternal. This the Lord taught plainly when in John
  We are born for the second time, and that, too, from        5:25, 26 He said: `Verily, verily, I say unto you, The
above!                                                        hour is coming, and now is, when the dead shall hear
  It is through this regeneration that we become the voice of the Son of God: and they that hear shall
alienated from the world. 0, indeed, we read in the live. For as the Father hath life in himself, so hath he
context that election is the cause of the people of God       given to the Son to have life in himself." This cannot
becoming strangers. For the strangers are elected refer to the final, bodily resurrection; for it is now that
according to the foreknowledge of God to become the dead hear His voice and live. This is the first
strangers and pilgrims. But the realization of this resurrection, the second must follow in the day of
alienation, this estrangement from the world, isin our Christ at the end of the world. Not only, therefore, is
regeneration, and that, too, in a double sense. First of the resurrection of Christ the pledge of our final and
all, because by being regenerated we become holy in glorious bodily resurrection,  but, it is the pledge and
principle  - thus separated `from the unrighteous and power of our being born again, our spiritual resurrec-
corrupt world. Secondly, being born again from above,         tion. There is no bodily resurrection without there first
we are no` longer earthly in principle. Our life is no        being a spiritual resurrection. And the opposite is also
longer earthly, but heavenly. We become the citizens true; namely, that all who are born again from above
of heaven. And this makes us at once, in principle of shall never die but enter into life eternal, which includes
course, to become strangers in the world.                     also the resurrection of the body.
  Each one of the elect strangers is so regenerated.            Begotten again into a living hope by the God and
They are given a new heart, and out of that heart, from Father of our Lord Jesus Christ!
which are all the issues of life, come into focus the           Begotten again by the Triune God Who is the Father
tensions of the living hope into which we have been of the complete Mediator, our Lord Jesus Christ. Not


484                                            THE STANDARD BEARER



the Father of the Son, although that is the background the accursed death of the cross. We see that mercy in
of it all. Yet this is not the meaning of the apostle. The His having raised our Mediator from death and the
reference here is to the Triune God Who is the Father grave, and having exalted Him at His own right hand.
of the Mediator in His human nature, in which He We see that mercy as the Mediator in turn, having re-
suffered, died, and rose again. God cannot be called ceived the Spirit of life, returns to us and enters the
God in relation to the Son in the Trinity. But of the        sphere of our death, making us to become spiritually
complete Mediator, described in the names: Lord,             alive. We taste that mercy when that Spirit testifies
Jesus, Christ, the Triune God is both God and Father.        with our spirits that  .we are the children of God, and
It is He Who begets us into a living hope by the             heirs with Christ Jesus of eternal glory. We rejoice in
resurrection of Jesus Christ from the dead.                  that mercy that speaks to us of justification, forgive-
   Notice, we are not begotten .of God, unto- a living ness of sins, of righteousness, and of eternal glory. We
hope, as the King James version has it, and which experience that mercy according to which we are be-
could imply that something might happen so that we gotten again into a living hope, a hope which maketh
do not obtain the object of our hope after all. But the not ashamed.
text states literally that we are begotten again  into  a       No wonder the apostle exclaims: Blessed be God!
living hope. This means that our regenerated life               To bless Him is to praise, to speak well of Him! It
somehow enters into and is identified with the hope. means, negatively, that we never say anything con-
We shall have more to say about this in our next             cerning Him which would in anyway detract from His
Meditation. Notice also, the hope into which we are glory. This we would certainly do if we in any wise
begotten again is not a  lively hope, as the translation ascribed any of the work of our salvation to man.
has it. What a lively hope would be, we cannot say.          Every system of theology and every exposition of
Bather, the text speaks of our being begotten again Scripture which in the smallest detail exalts man in the
into a living hope. It is living because it is connected matter of his salvation is a derogation of God.
and related to the new life in Christ.                       Positively, to bless God is to extol the God and Father
   According to His abundant mercy!                          of our Lord Jesus Christ as the God and Father of all
   0, indeed, His mercy is abounding!                        our salvation. Not as though by blessing Him we can
   For it is that grace of God whereby He delivers us add anything to Him to enhance His glory. For He is
from the lowest hell and brings us into the highest sufficient unto Himself - He needs not the creature to
heavens. It is that virtue of the Almighty whereby He make Him great. But when.we bless Him, we merely
with cords of unchangeable and eternal love seeks with say, we recount what we actually see of Him, and in so
all that is in Him to make us blessed as He is .doing  praise, that is, speak well of Him.
blessed. Especially is this mercy great when the object;       And if this blessing, this speaking well of God is
of it understand how unworthy they are of receiving it. already the happy experience of those who are
We must understand clearly that there is no natural begotten of Him into this living hope, and it is; what
theology here. For outside of Christ, God is manifested then shall that blessing, that speaking well of Him be
only in His wrath. But being in Christ Jesus, and par- when that hope  - which looks forward with longing
takers of His resurrection life, all the rays of Divine expectation  - shall be realized in all of its heavenly
mercy beam on us. We see that' mercy in His having beauty?
chosen us in Christ before the foundation of the world.        Then  shah all the redeemed, with all the renewed
We see that mercy in His having sent His Son in the like- creation constitute an' innumerable host of voices
ness of sinful flesh and for sin, our sin. We see that       singing paeans of praise unto Him Whose mercy was so
mercy in His having given His Son in our nature unto great that it brought us into His own everlasting bliss.




                       Our Schools and Government Subsidy (8)
                             Pbralistic or Antithetical?
                                               ProJ: H. C Hoeksema
Not Pluralistic, But Antitheticd                             engaged in or capable of engaging in the work of
  What is wrong with pluralism, that is, with the view       education, all somehow -fighting for the same goal of
that American society is made up of many different           education, and all therefore entitled to a fair share of
religious segments, each possessing and entitled to its government funds for education?
own Peculiar ideas of education. each to some degree           This is wrong, in the first place: it fails to recognize
                                                                            -.                                   .-


                                          n



                                          THE STANDARD  BEAR,ER                                                 485



that the official and legally adopted position of our democracy. It might be sound secular reasoning.
government with respect to education is not merely          But is this proper argumentation for the people of
that of "public," better called "state" education, nor h
                                                          t e antithesis? I deny it. I claim that a Christian,
that of a religiously neutral education (which is an antithetical testimony would be that the government,
impossibility), but that of what M. Fakkema (in the before the face of God, h,as no right to give support to
citation quoted in my last article on this subject) calls schools which are anti-God and anti-Christ, that it has
"secular, Bible-less, God-less, Christ-less, Atheistic, no right to give support to any nominally Christian
immoral, lawless, corrupt" education. In other words: schools of any religious group which is not devoted to
education which is anti-Christ and anti-God, education education which is in harmony with the pure truth of
which is of the darkness, not of the light, education the Word of God. A Christian testimony would be that
which proceeds out of the gates of hell. Not only is we, God's covenant people, are the people, that our
this the education to which the vast majority of our covenant children are  the  children, and that an
American society is devoted; but it is the education to education of those children to follow their life-long
which our government is officially devoted.               calling to reveal the glory of God in a life lived from
  In the second place, it fails to recognize the fact that the principle of regeneration by grace is the education,
such education is not, before God, true education, but the only education that is before God worthy of
the opposite, the perversion of education, and that as  anyone,s  support
such it has no true right of existence before God. It       You say, perhaps, that it would be hopeless to get
fails to recognize that the only true education is any funds with such a testimony?' I agree. But I
education in the fear of the Lord, which is the immediately add: this is not surprising. Did not the
beginn%  Ofwisdom,  and that O~Ysucheducationhas  apostle John write to the saints,  "Thereforetheworld
a real right of existence before God. It fails to knoweth us not, because it knew him (God) not?" And
reCOg&e  that in the deepest sense of the word no one  1  hasten  to  ask:  would  you  deny  your antithetical
has the right to educate his children in any other way position for the sake of a few paltry dollars?
than in the fear of the Lord.
  In the third place, it fails to recognize that in the Some Practical Implications
most real and basic sense of the word all society is        In this connection, I want to point out some of the
divided not into all kinds of religious segments, but practical dangers connected with this drive for govem-
only into those who are of the light and those who are ment subsidy.
of the darkness, those who are of the truth and those       We ought to realize that the public school forces are
who are of the lie, the righteous and the wicked, the in control in this country. Given the occasion and the
spiritual and the carnal, the regenerate and the impetus to unite, they could at any time they wish
unregenerate, and that as far as the true character of very easily make private education of any kind
society is concerned any other characteristics are impossible. Not only so, but the public school forces
merely accidental, not essential. In other words, it fails more and more evince a lust for power. In the second
to recognize a principle which is embodied in the place, let us remember that the public school forces are
constitution of more than one of our Protestant principally inimical to Christian education. True, they
Reformed school societies: "Our Sovereign, Triune, seem to lump together. all religiously-oriented educa-
Covenant God has from eternity chosen and in time tion. True, they sometimes must concede the high
forms a people unto Himself, that they may stand in quality of private education and even of some of our
Covenant relationship to Him, and live to His praise in Christian schools from an academic point of view. True,
friendship and loving service in all spheres of life, in we are presently being tolerated on the educational
the midst of a sinful world."                             scene, - though it is no more, remember, than
  Now, assuming for the moment that the government toleration. But, in the  .third place, in the light of the
even has any business whatsoever in education, what Word of God we know that the time will come that
shall we say to the government with respect to funds even this toleration will end, and God's people will not
for education? Shall we say,  - I mean, before the face be permitted to educate their children in the fear of
of God,  - that the public (Bible-less, anti-God, the Lord. That time can come and may come very
anti-Christ) schools are engaged in education, and that shortly.
therefore they should have some government support?         However, we need not hasten that time unduly; on
Shall we say that every other non-Christian or even the contrary, we should labor while it is day, ere the
nominally Christian and erring sect is also educating its night comes in which no man can work. Besides, let
children, and that therefore they should also receive not this toleration be brought to an end merely in a
some support? And shall we say that we, like every fight for dollars; let it be clearly for the sake of
other segment of society, are also engaged in educa- principle. Yet this very drive for parochiaid is stirring
tion, and that therefore we also should have some the public school forces to action and to unity against
support? Indeed, this might be considered good what they see as a common enemy, the forces of


486                                             THE STANDARD BEARER



private and religious education. Already voices are forces can reach sufficient unity, they could easily
being raised to make public school education manda- legislate our covenant schools out of existence,  -
tory for all; Do not imagine that this is far-fetched. An either by making public education mandatory, or by
attempt at this was  .made a few decades ago in the requiring complete secularization as the price for
Wayne County Amendment in Michigan. Former parochiaid. Let us, therefore, as long as the Lord in His
Governor Romney has already suggested something of providence makes it possible, take advantage of the
this kind. More than one foe of parochiaid in the opportunity to have and to maintain our own schools,
public school forces has already suggested that private and'not invite disaster for the sake of dollars: Disaster,
schools and government support of them are divisive that is, persecution, will come soon enough; but let it
and separatistic and hate-teaching. If public school come solely for the sake of principle.


                 Topsy-Turvy Joy From "Down Under" (2)
                                               ProJ H. C. Hoeksema


  In the September 1 issue we examined Dr. Runia's          both here and in the Netherlands. I recognize no little
alleged example of what the calls a "static-ontological" similarity, for example, between Dr. Runia's ideas and
method of theologizing and also his counter-example those of Dr. Henry Stob, who in connection with the
of what he chooses to call a "dynamic-relational" so-called "Dekker Case" proposed what I dubbed an
method of theologizing. And we found that by                "anti-abstract theological method." Some of these
following the latter method and applying it to the same thoughts are voiced, too, by representatives of
truth of God's immutability Dr. Runia turns theology the Association for the Advancement of Christian
upside-down, changing God's unchangeability into            Studies (formerly ARSS). And I recognize in Runia's
changeableness. Hence, we concluded that his "joy of thoughts a striking similarity to the thinking of men
systematic theology" is a topsy-turvy joy.                  like Berkouwer and Pohnan, for whose ideas on the
  But there are deep and fundamental differences with Canons of Dordrecht, and particularly on election and
respect to the method of dogmatics, and, I fear, with       reprobation, Dr. Runia shows no little sympathy in his
respect to the very definition of dogmatics, which lie chapter in the book Crisis in the Reformed Churches.
at the basis of Runia's illustration. In his article in Hence, this question of method and of one's whole
"The Banner" Dr. Runia apparently tries to soften the       outlook on dogmatics is an important one. It goes to
impact of what he writes by see-sawing somewhat the very heart of Reformed theology. And it is
between the two methods, hesitating to choose forth- worthwhile to point out some of the serious flaws in
rightly for one or the other. Yet, in the first place, he what Dr. Runia proposes.
in effect chooses the so-called "dynamic-relational"
method, and with dire consequences, in his illustration. Faulty Method
In the second place, he puts the so-called  "static-           Any analysis of Dr. Runia's ideas about systematic
ontological" method in a bad light. And, in the third theology (dogmatics) necessarily is made difficult by
place, while he apparently refuses to draw an absolute      the fact that Dr. Runia continually vacillates between
contrast and prefers to speak of a difference of what he conceives to be the two possible-methods of
emphasis, he himself states that "we must immediately       theologizing, as well as by the fact that he is altogether
add that this difference in emphasis makes all the vague in his descriptions and lacking in definition. This
difference in the systematic theology which is the is not good: one of the prime requisites of a good
outcome." With the fact that there is a difference in theologian is &rity and conciseness, the ability to say
the systematic theology which is the outcome of these what he means and to mean what he says. But let us
methods I certainly agree. I would warn that there is a try to determine what the doctor is trying to tell us,
vast difference. This is plain from the illustration which, and then to put it to the test.
we discussed last time. And I would warn that                  In the first place, he speaks of a "static-ontological"
Reformed theologians. should by all means avoid the method. He fails to define this alleged method. But he
methodology of Runia: for it will, if followed  to'its furnishes a description which is, to my mind, calcu-
ultimate consequences, mean the certain death of lated utterly to discredit the method. For one thing, he
Reformed theology. Moreover, I suspect that in the claims that it views the Bible as "a storehouse  of.
article referred to Dr. Runia gives voice to ideas which revealed truths." For another, he does what so many
are rather widely held in the Reformed community, try to do in our time, that is, shove the old-style


                                          THESTANDARD BEARER                                                       487



Reformed theology into the shoes of "medieval s.cho- tive," nor rational (reasonable) with rationalistic. TO
lasticism. " Another element of caricature in his speak of and. to set forth the truth concerning
description is that of abstractness. And in this same God-as-He-is-hi-Himself in the light of His  Self-
connection he speaks of "rational speculation." Then, revelation is not to be abstract; it is simply to fulfill
too, there is his use of the term static. Now Dr. Runia the task of dogmatics to set forth in systematic form
fails to say what he means by this term. I gather, the truth concerning God.
however, that he does not use it in a favorable sense: 5) That not only many Reformed theologians from
for he uses it in contrast to dynamic. Hence, it appears the time of the Reformation under Calvin until today,
that he uses it in the dictionary's connotation of but also our confessions themselves abound with the
"characterized by, a lack of movement, animation, or kind of theology which Dr. Runia deprecates in his
progression," - in other words, dead, and therefore, as "The Joy of Systematic Theology." I am thinking, as
he suggests, dull and boring and uninspiring. Now if far as the confessions are concerned, not only of the
there is such a theology and theological method as Canons (of which Dr. Runia is critical) but also of our
Runia here describes, I would surely agree with his Netherland Confession and Heidelberg Catechism. To
rejection thereof. But do not forget that he uses as a cite but one example, think of the opening article of
prime example of this alleged method the "Reformed our Netherland Confession: "We all believe with the
Dogmatics" of Herman Hoeksema. And then I object heart, and confess with the mouth, that there is one
that Dr. Runia creates a caricature, a straw man, that only simple and spiritual Being, which we call God;
he proceeds to tear down that straw man, thinking that and that he is eternal, incomprehensible, invisible,
he is actually tearing down the genuine product, and immutable, infinite; almighty, perfectly wise, just,
thereby casting aspersions upon that genuine product. good, and the overflowing fountain of all good." Talk
Let me point out in this connection the following:         about ontological theology!
1) That no soundly Reformed theology (Herman                 In the second place, Dr. Runia presents and recom-
Hoeksema's included) views the Bible as "a storehouse mends what he calls "dynamic-relational" theologizing.
of revealed truths," but as the living revelation of the However, he utterly fails to define what he means by
God of our salvation in Jesus Christ, Whom to know is this high-sounding language. This is my first objection.
life eternal.                                              Dr. Runia does indeed attempt some kind of descrip-
2) That it is a contradiction in terms to speak of a tion in the following sentences: "Here the main
theology which analizes and further develops the truth emphasis is on the dynamic nature of the biblical
as being static, i.e., characterized by lack of movement, revelation. In the biblical message God addresses us,
animation, or progression. Where there is development not to communicate certain truths as such, but to
and enrichment, there is movement and progression. If, change our lives by the living truth of his  self-
however, by "static" Dr. Runia should happen to mean revelation. Although we do not deny that in this
"showing little change," then I would warn that there self-revelation we are also told who God is, who Christ
are far too many disciples of change on the theological is, who the Holy Spirit is, (this is the element of truth
scene today, and that more than ever it is the calling of in the static-ontological way of thinking), yet this
the church not to be tossed to and fro by every wind ontological aspect is always seen in relation to what
of doctrine, but to hold fast the faith once.delivered to the message of salvation  .does  to us." But what does
the saints.                                                Runia mean by "dynamic" in this connection? And
                                                           what does he mean by "the dynamic nature of biblical
3) That it is just exactly the duty of dogmatics, to use revelation?" He fails to tell us. And what does all this
Runia's term, to be "ontological," to concern itself have to do with an alleged dynamic-relational way of
with such questions as: who and what  is God? What theologizing? We are not told. Nor are we informed
are His attributes? What are His works? What is man? precisely what Dr. Runia means by "relational" theolo-
What is sin? Who is Christ? What is the covenant? etc;, gizing. Does he mean, perhaps, that theology must
etc. Further, that there can be no living, spiritual always be construed in terms of God's relation to men,
knowledge of God in Christ without an objective or even His people? Or,' if the latter must not
content  of that knowledge; and that, all other things characterize theology always and entirely, must this be
being equal, the more we know and understand about at least the  main  emphasis? Then I have many and
God, the richer and more firm our knowledge of God serious objections.
will be. In this same connection, 1et:me point out that      1) I object that this is contrary, in the first place, to
it is not the first duty of dogmatics as a theological the' very term theology. Theology is knowledge of, or
discipline to answer the question, "What does it mean doctrine of,  .GOD. This is its fundamental nature
to  us?" but to answer the question, `What does it always. This is not only true of that particular locus of
mean?"                                                     dogmatics which we call theology and which treats the
4) That one must not confuse "abstract" with "objec- doctrine concerning God (His Being, His names and


488                                                      THE STANDARD BEARER



attributes, His Persons, His counsel). This is essentially           3)  Dr. Runia, on the other  hand,  wants to construe
true of all dogmatics. It is all, in the deepest sense of theology in terms of salvation, that is, soteriologically.
the word, theology. Also the remaining five divisions According to him, the main emphasis is upon the fact
of dogmatics have to do in a very real sense with the that God addresses us "to change our lives by the living
knowledge  of  God!  To deny or to ignore this is to truth of his self-revelation." Or, we must always view
deny the fundamental nature of theology. As the Rev. theology in terms of its relation "to what the message
H. Hoeksema puts it on page 25 of  his "Reformed of salvation does to us." Essentially, - although I am
Dogmatics" :                                                       sure Dr. Runia would not want to accept this
          Anthropology is concerned with man only as a             consequence, - this is humanism. Follow this through,
        work of God and in relation to Him, both in his state      and you will  fust end in the camp of Arminian
        of rectitude and in his fallen condition. Christology      universalism; and from thence you will find yourself in
        aims to set forth the knowledge of Christ as the Son       the camp of the modernist-humanist. And the result
        of God in the flesh, the revelation of the God of our      will be the destruction of all true theology. Or, if the
        salvation, in Whom dwells all the  fulness of the
        Godhead bodily. Soteriology is indeed concerned            transition is not via the Arminian camp, perhaps it will
        with man's salvation, but only as a revelation of the      be a direct jump into the universalistic camp of
        living God, Who not only calls the things that are not     German dialectic theology (a la Karl Barth).
        as if they were, but Who also raises the dead, calls         4) Although Dr. Runia uses the term "relational,"
        light out of darkness, and changes shame into              nevertheless, when I look at the example which he
        everlasting glory. Ecclesiology deals with the             furnishes, in which he applies the so-called "dynamic-
        gathering, preservation, and perfecting of the church,     relational" method to the doctrine of God's
        but again as the realization of God's eternal purpose      immutability, I greatly fear that he is headed in the
        of election, and the perfecting of His tabernacle, the     direction of relativism. For while he desperately tries
        house of God, where He dwells with His people in           to cling somehow to the idea that God is unchange-
        covenant fellowship forever. And Eschatology treats        able, yet he essentially denies the unchangeability of
        of the final revelation of Jesus Christ and the perfect
        salvation and redemption of all things, but only as        God in any absolute sense and makes it relative,
        the  cotisnmmation  and perfection of the works of         balancing precariously on the fulcrum of human
        God and the revelation of the perfect theodicy.            changeability, i.e., human sin and/or repentance.
        Everything in the theological discipline of dogmatics,       In all that I have written, I do not at all mean to say
        therefore, is to be viewed  sub  specie  dei,  as a        that theology is a barren, purely intellectual discipline.
        revelation of the living God. And the dogmaticians of      The knowledge of God is living, spiritual knowledge
        the Reformed faith properly placed the doctrine            indeed. But it is always knowledge of God! Nor have I
        concerning God at the head of the different loci of        said that theology has no significance with respect to
        dogmatics.                                                 the living faith of God's people, the gospel, the
  In effect, Dr. Runia wants to turn this right around,            salvation of God's people, the conifort and assurance
and view the knowledge of God always in relation to                of God's people. But, in the first place, we must not
what "the message of salvation  does  to us." Anyone               confuse theologizing and preaching, in the latter of
who does this should no longer really speak of                     which the practical, spiritual significance of the truths
systematic theology: for basically he is not construing of God's Word must always have a place. And, in the
dogmatics as theology.                                             second place, even in dogmatics itself, when the
       2) Closely connected with the above is my second            significance of the doctrine concerning God for various
objection, namely, that Runia's position, if followed to           other aspects of the truth is made plain, this must be
its consequences, makes all theology impossible. For it            done in its proper place. In other words, the system of
denies or ignores the truth that God Himself is the                dogmatics must not be ignored. When developing the
principle of being and the principle of knowing of all             doctrine of God's attributes, one must not, for
knowledge of God. God Himself is the perfect subject               example, diverge into the significance of all these
as well as the infinitely perfect object of His own                attributes for the doctrine of salvation. This can only
knowledge. Also in this sense theology is indeed in the            lead to chaotic theology, not systematic theology.
deepest sense of the word THEOLOGY, knowledge of                     Finally, I must say a word about Dr. Runia's use of
God. This God-as-He-is-in-Himself, the knowing God,                the terms "biblical revelation" and "biblical message."
the perfect Subject and the perfect Object of His own              I am not asserting that he is an adherent of the new
knowledge, is the very principle of all knowledge of theology with respect to Scripture; I hope he is not.
God in the creature. Call this ontological, if you will;           But terms like this make me suspicious nowadays.
or call it "metaphysical," to use another term in                  They leave opkn the possibility that he who uses such
current disrepute. But I insist that theoldgy, to be true          terms is addicted to the view of a  "kerygma-
to its nature, must in no sense of the word ever forget            wrappings" distinction, the view that the Bible is not
that it is pre-eminently concerned with God's  SELF-               in its entirety the Word of God. The best that can be
revelation.


                                            THE STANDARD BEARER                                                489



said for such language (especially when its author            I had intended to criticize Runia's view of dogmatics
shows an affinity for the new theology in other also; but this will have to wait until the next issue.
respects) is that it ought to be more specific.


In His Fear

                             BUT BY EVERY WORD (2)
                                                   Rev. John A. Heys


  The Word of God in II Corinthians 6:14-18 tells us graphical. Union in preference to others; that my
in clear and simple yet forceful language to come out Jidelity to the union and my duty to the members
from among the unbelievers, and to be a  separate thereof shall in no sense be interfered with by any
people, rather than to be unequally yoked with them. allegiance that I may now or hereafter owe to any
We read, "Be ye not unequally yoked together with other organization, social, political .or religious, secret
unbelievers: for what fellowship hath righteousness or otherwise; that I will belong to no society or
with unrighteousness? and what communion hath light combination composed wholly or partly of printers,
with darkness? And what concord hath Christ with with the intent or purpose to interfore with the trade
Belial? or what part hath he that believeth with an regulations of influence or  cqntrol the legislation of
infidel? And what agreement hath the temple of God the union; that' I will not wrong a member, or see him
with idols? for ye are the temple of the living God; as or her wronged, if it is in my `power to prevent. To all
God hath said, I will dwell in them and walk in them; of which I pledge my most sacred honor."
and I will be their God, and they shall be my people.         There are several items herein that constitute an
Wherefore come out from among them, and be ye agreement to disregard and disobey the words of God.
separate, saith the Lord, and touch not the unclean But before we treat them let us also  cpnsider the
thing; and I will receive you. And I will be a Father milder form of such an agreement. There are unions
unto you, and ye shall be my sons and daughters, saith which require only a pledge or promise of loyalty.
the Lord Almighty."                                         Here is an example from the Furniture Workers of
  And the evidence that membership in the un- America, "I' most solemnly pledge on my word of
believer's labour union is such an unequal and sinful honor to abide by the constitution and by-laws of the
yoke is before our very eyes. The mere act of joining United Furniture Workers,of America and of this local
such a labour union is a sinful act in that we thereby Union N.. . . to the full extent of my ability; at all          .
agree  to depart further from the words that proceed times to regard the affiliation, I hereby make, with
from the mouth of God. For in joining the unions of pride, and will endeavor to aid in the success of my
the world one is required either to swear allegiance to Union; I will never defraud or misrepresent the
the constitution of that union or to make a pledge of International Union and this local Union; and will bear
loyalty to that union. And this at once is setting one's true and faithful allegiance to the officers and mem-
feet on the way of further sin. And even joining with: bers. I will conduct myself at all times so as never to
out such a promise is supporting its wickedness bring reproach upon myself, or any member or upon
financially and morally..                                   the United Furniture Workers of America and this
  In most unions an oath is required such as this one, local Union."
to be found in the Book of Laws of the International          Now the point is not that swearing an oath or
Typographical Union, pages 15 and 16, "I hereby making a solemn promise to the unbeliever is sin. But
solemnly and sincerely swear (affirm) that I will not it is exactly that which is promised and sworn to in
reveal any business or proceedings of any meeting of these constitutions that clearly indicates that no
this or any subordinate union to which I may hereafter believer may become a member of an organization that
be attached, unless by order of the, union, except to demands all this. Let it be noted that in the oath listed
those whom I know to be in good standing thereof; above one swears allegiance to man rather than to God,
that I w,ill, without evasion or equivocation, and to the to man's word rather than to God's Word, and to
best of my ability, abide by the Constitution, By-Laws man's laws, regulations and decisions rather than to
and the adopted scale of prices of any union to which I God's. There is nothing so neutral about the so-called
may belong; that I will at all times support the laws, neutral unions. They are instead anti-God and  anti-
regulations and decisions of the International  Typo- christian. For the oath quoted demands allegiance to


490                                            THE STANDARD BEARER



the union's Constitution and members rather than to          one of whom it is demanded.
any religious organization, and thus rather than to the        This is a magnified evil in the strike, for then the
Church and to her King!                                      demand is enforced with a threat. In the strike the
  In this oath and pledge one promises to go along           employee assumes the position of being the authority.
with and to defend all and any action and decisions          For by the strike he declares, "You cannot take my
that the union may in unbelief decree. God and His           job away; but I can do you much harm by stopping
religious organization, the Church, are not given a production for you. I, together with those labourers
lower position in the life of the union member. They         with whom I am yoked, will decide who may and who
are ruled out completeely  by the oath. In that oath and may not be employed here in this establishment. I
pledge one agrees to be loyal to the unbelieving union       deny you the right to hire someone in my place!"
member rather than to the brother in Christ. In this it Where, in all this, is the honour God's word demands
seeks to alter the enmity between the seed of the            of the employee?
woman and that of the seed of the serpent, of Genesis          No one denies the employee in our system the right
3: 15, by enticing the seed of the woman into the camp       to refuse to work for an unjust and cruel employer.
of the seed of the serpent, and then in that camp to         Let him quit and seek work elsewhere, if his umeason-
demand opposition to other seed of the woman. How            able master will not heed his reasonable requests. He is
can that be according to the words that proceed from         a servant but is not a slave. And the very fact that he
the mouth of God?. One had better read carefully any had to apply for the job indicates that this employer is
oath or pledge demanded by a labour union before he the authority and that he who applies is the servant.
dares to sign it and take membership in that union.          Before God the unjust treatment of the employer
Dare a Christian support such wickedness?                    does not alter this to cause the employee to be
  And you, who argue `that membership in these justified in assuming the rights of the employer.
antichristian unions is necessary and permissible              Listen to these words from the mouth of the Lord;
because we have that command of God to provide for and you will find the strike (and the union that
our families, promise to make it  impossible  for the advocates and practices it) condemned as the way of
brother in Christ (who will for conscience sake refuse death rather than of life. "Let every soul be subject
this unequal yoke) to keep his calling to provide for his unto the higher powers. For there is no power but of
family. Does God, indeed, approve of membership in           God: the powers that be are ordained of God.
the antichristian unions who cause their members to Whosoever therefore resister% the power, resisteth the
make it impossible for their "brethren in Christ" to         ordinance of God! and they that resist shall receive to
fulfill their calling to provide for their families? May themselves damnation. Owe no man any thing but to
you do that to your fellow believer when, for sake of love one another: for he that loveth another hath
conscience, he cannot join that antichristian union?         fulfilled the law. Let us walk honestly, as in the day;
Read Romans 14:20-23 before you take such an awful not in rioting and drunkenness, not in chambering and
step !                                                       wantonness, not in strife and envying." Romans 13 : 1,
       The clearest evidence of all that you do swear 2, 8 and 13. And did you note the words damnation,
and promise to go further in defiance of the words that law, rioting, strife and envying?
proceed from God's mouth when you join such a                  Or again, in Ephesians 6:5-8, `Servants, be obedient
labour union is in the strike clause in the constitution, to them that are your masters according to the flesh,
in the actual practice of the strike, and in the oath and    with fear and trembling, in singleness of your heart, as
promise to go on strike, if it becomes necessary for the unto Christ; Not with eyeservice as menpleasers; but as
union to get its demands. For all this is a violation of servants of Christ, doing the will of God from the
the fifth commandment. It does not render honour to heart; With good will doing service, as to the Lord, and
those in authority over us, when we come with not to men. Knowing that whatsoever good thing any
demands  and when we enforce these demands with man doeth, the same shall he receive of the Lord,
coercion and threats.                                        whether he be bond or free."
   For the labourers to come unitedly with a request           And Paul is not giving his own ideas. The Spirit
carefully written and revealing with factual evidence moved him and likewise Peter, whose words we find in
the need for a change in working conditions or the I Peter 2: 18-20 to be very appropriate, "Servants be
wage scale is one thing. Demanding of .one who is in subject to your masters with all fear: not only to the
authority over you is quite another thing; and that good and gentle, but also to the froward. For this is
other thing is refusal to honour him as the authority. thankworthy, if a man for conscience toward God
The child who demands of his parents fails to honour endure grief, suffering wrongfully. For what glory is it,
them as father and mother. The employees who if, when ye be buffeted for your faults, ye shall take it
demand of the employer elevate themselves above that patiently: but if, when ye do well and suffer for it, ye
employer and deny him his God-given honour. The one take it patiently, this is acceptable with God." Surely
who demands is the one who claims authority over the this word from God's mouth does not approve of going


                                          THE STANDARD BEARER                                                  491



on strike against the froward but demands patience listen to one more word from God's mouth, "What
while suffering wrongfully.                                 shall it profit a man, if he gain the whole world, and
  And when property is ruined and violence is done to lose his own soul?" Mark 8:36-38.
man, the sixth and eighth words from God's mouth in           Without earthly bread man cannot retain his earthly
His law have also been violated. And even though you life. But without the words from God's mouth he
committed no violence and damaged no one else's cannot live in the new Jerusalem. Either we seek the
posessions, or even served on a picket line, you are kingdom of God and its righteousness, and God adds
guilty of all these sins which your fellow members to us the things we need, truly need, in this life; or we
committed. You yoked yourself with them and seek the things of this life and spend an everlasting
promised to uphold them in all their actions, even over existence outside of that kingdom.
against the Church, her King and her principles. Protest      Is the whole world full of bread worth exchanging
now you cannot. Your calling is only to resign and for these words from God's mouth? "Well done good
confess that you erred in yoking yourself unequally and faithful servant; thou hast been faithful over a few
with these unbelievers. You may not give  financial things, I will make thee ruler over many things: enter
support to such evil!                                       thou into the joy of thy Lord." Matthew 25:21
  Think it over prayerfully. Consider it seriously. And


A  Clond of Witnesses

                                     David's Return
                                              Rev. B. Woudenberg

            And all the people were at strife throughout all the tribes of Israel, saying, The king saved
          us out,of the hand of our enemies, and he delivered us out of the hand of the Philistines;
          and now he is fled out of tee land for Absalom
            And Absalom, whom we anointed over us, is dead in battle. Now therefore why speak ye
          not a word of bringing the king back?                                       II Samuel 19:9, 10



  Few words reflect more completely the anguish of a          Nevertheless, although Joab moved with  decisive-
father for his child than those of David for Absalom, ness, he had no misconceptions about what this meant
"0 my son Absalom, my son, my son Absaiom! would to David. This became evident when it came time to
God I had died for thee, 0 Absalom, my son, my son!" report to David the outcome of the battle. Ordinarily
  It was not that David had not anticipated and feared this would have been a most joyful thing to do, and so
that this would be the outcome. He had even tried to Ahimaaz the son of Zadok stepped forward to request
avoid it by instructing his captains in the`presence of permission to bring the report. But Ahimaaz was a
the whole army, "Deal gently for my sake with the personal friend of David's, and it seemed most inappro-
young man, even with Absalom."                              priate that he should bear the news of Absalom's death
  But this is not the way of war, and no one knew this to his father. It was better a comparative stranger
better than David's chief captain and close friend Joab. should do that. Turning to a man named Cushi, he
Absalom was the enemy of David and of Israel-and of instructed him, "Go tell the king what thou hast seen."
Israel's God. There was no just reward forAbsalom  but        The only thing was that Ahimaaz was determined.
death. He had been foolish enough to intervene in Overwhelmed with the enthusiasm of youth for the
Absalom's behalf twice in the past and had come to greatness of their victory, he was  not,concerned  about
regret it. Thus when the time came  :when the battle Absalom; he wanted to report their victory to king
was turned and Absalom hung helpless before him, David, the close friend of his father. Thus, even after
regardless  .of David's request, he had taken three darts Cushi had left, he kept on pleading with Joab for
with his own hands and thrust them through the young permission to run, too, until finally Joab relented and
man's heart. Even more, he had instructed his armour let him go.
bearers to hew the rebel's body in pieces and bury him        As it was, however, Ahimaaz was younger, stronger,
in infamy below a huge heap of stones.                      and much more determined in his mission than was


492                                           THE STANDARD BEARER



Cushi. The result was that he actually passed Cushi up      uncertainty he quickly sought to fabricate an excuse,
and came first to the city where David was eagerly          "When Joab sent the king's servant, and me thy
waiting to hear the results of the battle. The results      servant, I saw' a great tumult, but I knew not what it
were as unhappy as Joab had anticipated.                    was. "
 David was waiting anxiously in the city of                   But by this time the second messenger was entering
Mahanaim to hear the news of the battle. He sat             the city so that David only answered, "Turn aside, and
midway between the two gates of the city while              stand here," while he waited for Cushi.
periodically sending the watchmen to the top of the           Cushi too, of course, desired to be a messenger of
wall above the gates to see if anyone was approaching joy to his master, and his immediate report was,
from either direction. Time went on and excitement          "Tidings, my lord the king: for the LORD  bath
grew until at last the watchmen above the gate called       avenged thee this day of all them that rose up against
down to announce that a single man was coming               thee."
running. The king recognized immediately what  this           Once again, however, David's concern was not with
meant for he answered, "If he be alone, there is tidings    this. Even more impatiently than before, he shot back,
in his mouth."                                              "Is the young man Absalom safe?"
  Hardly had this been said, however, than once again         But Cushi had not the closeness to David's feelings
the call of the watchman was heard saying, "Behold          that Ahimaaz did. He sensed the father's concern for
another man running alone." `It was strange but it          his child; but he thought that he could work around it
could only have the same meaning as David also noted,       with a clever twist of words. He responded quickly,
whz, "He also is bringing tidings."                         "The enemies of my lord the king, and all that rise
  It was the next report of the watchman, however,          against thee to do thee hurt, be as that young man isI"
which gave to David his first surge of hope for the man       It ,was a good answer and worthy of consideration;
cried, "Me thinketh the, running of the foremost is like    but on David it was wasted. It brought to him clearly
the running of Ahimaaz the son of Zadok." Here was only one fact, Absalom was dead, dead without
the son of the priest and personal friend of David's.       repentance and without God. With that the father's
Propriety would demand that such a messenger would          heart burst.. There was nothing more to say. Turning
bring only news that was good and pleasing. This David      from the men, he stumbled up the stairs leading to a
hastily observed with the comment, "He is a good            small room over the gate of the city, all the time
man, and cometh with good tidings."                         crying, "0 my son Absalom, my son, my son Absalom!
  The moment Ahimaaz entered the gate, he saw the           would God I had died for thee, 0 Absalom, my son,
king, and running to him cried out, "All is well." And      my son!"
with that the young man was overwhelmed, partly               It was a stunning transformation which took place
from exhaustion perhaps, but also partly with feelings when soon the soldiers began to arrive at Mahanaim.
of reverential joy so that he could not proceed before      These were men who loved David their king with a
he had fallen to his knees and bowed before the king.       deep and devoted loyalty, because he represented to
Only then could he go on to add, "Blessed be the            them the anointed of the Lord. They came hurriedly,
LORD thy God, which hath delivered up the men that          because they were eager to join and share with their
lifted up their hand against my lord the king."             beloved king the joy of their great victory. In laughing,
  It was at that moment that suddenly Ahimaaz came jovial groups they approached the gate of the city only
to realize how wrong he had been. It had fully              to be stopped short by the anguished sound of crying.
expected that he would be the means by which great          Neither did it take them long to learn from where and
relief and joy would be brought to the dear king that       from whom the cries were issuing, nor why. It was
he loved, and he looked for the expression of response more than their minds were able to grasp. Although
to glint from his master's eyes and cover his face. But     some might well have worried about the way in which
he was wrong. David's face remained unmoved and Joab had ignored David's request, none was~ready for
anxious as he impatiently threw Ahimaaz' words aside this. Here was the. one for whom they had given their
and responded with only one desperate question, "Is lives to danger so that now they could return with the
the young man Absalom safe?" Suddenly he realized joy of victory, and their king wept with unconsolable
how right Joab had been. He should not have been the tears. When at last they went on to enter the city, it
one to, bring news of this battle to David. He was a was with  bended shoulders and. eyes cast down as
messenger of joy, and he had thought that the news of though their victory had been an ignoble defeat. Yet it
victory would bring joy to his king. But it was not so.     was  ,not so much sorrow they felt as utter confusion
One thing filled the mind of David, and one alone, his and perplexity of heart. Who could understand?
concern for Absalom.                                          It was Joab at last who in his curtly frank and bold
  At that moment Ahimaaz' courage collapsed within way determined that such an absurd transferral of
him. He simply could not bring a message of so great victory into mourning could not be `allowed to con-
sorrow to the master he loved. In stuttering                tinue. Coming to the city,. he dashed directly up the


                                           THE STANDARD BEARER                                                         493



stairway to David's chamber and without hesitation anger and vengeance. But in this they were wrong.
addressed his king and master thus, "Thou hast shamed Although grief was still clearly evident on David's face,
this day the faces of all thy servants, which this day The words which he spoke were quiet and kindly. It
have saved thy life, and the lives of thy sons and of thy was sufficient.. And all those who had already fled to
daughters, and the lives of thy wives, and the lives' of their tents returned to rejoice with him.
thy concubines; in that thou lovest  thine enemies, and      It was this kindness that could so often come
hatest thy friends. For thou hast declared this day, through `in David, the hardened warrior, that was so
that thou regardest neither princes nor servants: for utterly astounding. Well might it have been expected
this day I perceive, that if Absalom had lived, and all that once the confusion of the battle had settled that
we had died this day, then it had pleased thee well. David would have taken his forces and returned in
Now therefore arise, go forth, and speak comfortably triumph to Jerusalem. But this was not David. He had
unto thy servants: for I swear by the LORD, if thou reason to believe that he had been rejected by his
go not forth, there will not tarry one with thee this people; and he was determined to make no attempt to
night: and that will be worse unto thee than all the evil rule over them by sheer force. Rather he would wait
that befell thee from thy youth until now."                quietly in Mahanaim until it became evident whether                -
  It was a daring thing for a servant to say to his king. the people desired him for their ruler or not. Even
and master, particularly when he was the one who slew more he realized that he. had done enough in life to
the son for whom the king grieved. But Joab had one make himself quite unworthy of this great office. It
thing upon which he knew he could rely, the basic was not until God's will became evident that he would
integrity and fairness of David's heart. He knew that seek to return to it.
within his heart the king knew that what he did was          And the fact was that for a time in Israel the whole
wrong. All he had to do was to arouse his master out matter was quite unresolved. But soon the voice of
of this morass of carnal misery and David would come reason prevailed, and among the people this was said,
through with all fairness.                                 "The king saved us out of the hand of our enemies,
  And so it happened. David knew within himself the and he delivered us out of the hand of the Ph.&tines;
responsibility of leadership. Never could a true leader and now he is fled out of the land for Absalom. And
allow his own feelings and sorrows to come first before Absalom, whom we anointed over us, is dead in battle.
the needs of his servants and people. This he had been Now therefore why speak ye not a word of bringing
doing,  and it could not be allowed to continue.           the king back?" It was the beginning of a great cry
Aroused by the words of Joab, he arose and went to that soon spread throughout the land calling for the
the gate of the city.                                      restoration of David; and we may be sure that his
  By this time, of course, the people were thoroughly patient waiting on their will must have done more to
confused, and no doubt many were expecting that restore David to favor than any move of force could
when the king spoke his words would be words of have ever accomplished.


All Around Us

                         CONVENTIONS, SYNODS, ASSEMBLIES

                                                 Pro& H. Hanko



  It is impossible' to report in this column on all the
actions taken by all the major church groups in last              At its annual Synod here the Christian Reformed
summer's meetings. But some groups took significant            Church postponed action on the erection of a
and important decisions which are worth reporting in           Reformed seminary in Tivland Nigeria until further
these columns. We give a brief summary of some of the          study is made. The Tiv church (NEST)  in Nigeria had
                                                              requested EJ seminary of its ownin 1968. The Synod
more important actions taken around the country.              wanted to assure the Tiv church that the Christian
  The Synod of the Christian Reformed Church did               Reformed Church is concerned to provide adequate
not hold what one would call an important Synod this          training for  qualified national pastors and that it
year. We quote from the  R.E.S. Newsletter  which             shares the Tiv church's concern for a truly Reformed
summarizes that Synod's actions.                              witness in Nigeria.


494                                                    THE STANDARD BEARER



         The decision to postpone action was taken on the             French, and Indonesian.
       ground that the issue of a seminary for the Tiv                  - appoint a committee to consider the entire
       church is being discussed by the evangelical churches          question  of church office and ordination.
       in Nigeria and its possible effect upon the unity of             - instruct its Inter Church Relations Committee
       the church in Nigeria. Present action, it was thought          to examine whether changes which have taken place
       would be premature also because the Christian                  in the `sister' churches in the Netherlands warrant
       Reformed Board of Foreign Missions h'as asked a                any change in our relation to the Reformed Churches
       committee of its missionaries in Nigeria to explore            in the Netherlands. The issue was raised as the result
       whether the present  p.astors' training course in              of discussions with the Canadian Reformed Churches
       Uavanda in.Tiv country can be upgraded to become a             which claim that the Reformed Churches have not
       `certi&ate  English level theological college. The             remained true to their Reformed Christian position.
       Christian Reformed Church cooperates in the sup-              The committee should also consider the position of
       port and staffing of the Theological College in               the Dutch church on women in the ministry of the
       Northern Nigeria in Jos. Two of its missionaries are          church and its sympathy toward the World Council
       presently lecturing at the Uavanda pastors training           of Churches.
       school.                                                          - reiterate its stand on war and peace which
  This issue has caused considerable debate within the               allows for selective conscientious objections to
Christian Reformed Church. The Theological College                   military service.
in Northern Nigeria is a college supported by different                 - instruct its Inter Church Relations Committee
denominations. The Christian Reformed Church has                     to correspond with the Christian Reformed Churches
some teachers on the staff and is committed to a                     in the Netherlands to clarify its position on the
measure of support of this inter-denominational insti-               `Utrecht Conclusions.'
tution. There is an element in the Christian Reformed              Some interesting developments took place within
Church (including the teachers at the TCNN) who Lutheran&m this past summer.
oppose the establishment of a theological seminary in              The Lutheran Church-Missouri Synod has been
Nigeria because they are afraid that such action will plagued by increasingly bitter controversy between
mean the end of the TCNN. The issue seems to be an liberals who deny the truth of the infallibility of
issue of what constitutes the church's ecumenical Scripture and conservatives who want to maintain this
calling. The TCNN is an ecumenical endeavor. Many do doctrine. It was really this issue which was behind the
not want it abandoned  - even for a Reformed struggle between those who opposed a proposed
Seminary.                                                        plan of "pulpit and altar fellowship" with the
  We continue to quote from the R.E.S. Newsletter. American Lutheran Church and those who favored the
         Jn response to a `letter sent by the  Reformed          plan. The ALC is decidedly more liberal than the
       Churches in the Netherlands to the Reformed               Missouri Synod Lutherans. These issues were the main
       Ecumenical Synod of 1963 concerning the nature of         issues at last summer's Convention. The issues first
       the authority of Scripture, the Christian Reformed        came to the floor at the time of the election of a
       Synod decided to appoint a special study committee        president. The president of the Lutheran  Church-
       to inquire into the nature and extent of the authority    Missouri Synod has been for many years Dr. Oliver
       of Scripture and in particular the connection             Harms. The conservatives opposed his re-election be-
       between the content and purpose of Scripture as the       cause he was said to favor the liberals- or at least that
       saving revelation. of God in Jesus Christ and the
       consequent and deducible authority of Scripture.          he was not inclined, to discipline them. On this issue
       The 1968 RES referred to its member churches the          the conservatives won the day: Their candidate was Dr.
       1963 letter of the Dutch church with an urgent            J.A.O. Preuss a staunch believer in the absolute
       request that the issue which the Dutch churchraised       infallibility of Scripture. It evidently took some
       be earnestly studied by all RES churches and that the     politicking to get him in, but the efforts were
       conclusions of their study be communicated to the         successful. This was only the second time in all the
       church in the Netherlands.                                history of this church body that an incumbent
         The. Synod requested the committee I also to            president had been defeated for reelection.
       evaluate critically in the light of its study and the       Whether it was bitterness over the politicking of the
       church's confessional standards the manner of inter-      conservatives, or whether the conservatives were not as
       preting scripture employed by some contemporary           strong as the election of a president seemed to
       Reformed scholars. The purpose of this study, the
       Synod indicated, is to provide the churches with          indicate, the liberals won their victory in the passage of
       pastoral advice.                                          the proposal to establish pulpit and altar fellowship
         In further action the Synod decided to                  with the American Lutheran Church. This means that
         - admit 53 candidates to the ministry.                  the Synod has put its stamp of approval on combined
         - extend its international radio outreach (Back to      worship services and interchange of ministers. The
       God Hour) to include the Portuguese language. The         conservatives did not take this defeat graciously and
       Gospel is now being broadcast in English, Arabic,         vowed to continue to oppose it with all their strength.


                                                   THE STANDARD BEARER                                                          495



  But the conservatives scored another victory when                 protest against the liberalism in their synod and call a
the Convention refused, by a vote of 620-272, to join               national meeting to discuss their concerns. We pray
the liberal Lutheran World Federation.                              evangelicals will work together  in a true spirit of
  It was a strange convention. Only time will tell                  Christian love and unity.
whether Dr. Preuss and the conservatives will be able                  We rerniud evangelicals to remember that some of
to arrest the liberal drift of the Synod. We quote  a               the reports they read about the Denver convention
brief editorial which appeared in Christian News.                   may not be entirely accurate. Some of our friends
                                                                    have been extremely concerned about some state-
                                                                    ments Dr. Preus is supposed to have made about his
      The time has come for all loyal Lutherans in the              supporters. Dr. Preus is reported to have repudiated
    Lutheran Church-Missouri Synod to take a united
    and open stand for the Gospel of Jesus Chist and                his conservative supporters. Remember that such
                                                                    liberals as 
    against the theological liberalism which prevails                            Dr. Walter Wolbrecht, who give iriforma-
                                                                    tion to the press, would like to divide evangelic&+
    within their church. Evangelical Lutherans should
    not accept the decision to declare altar and pulpit             and even get them  to attack President Preus.
    fellowship with a church which is a member of the               Evaugelicals  in the LAMS  cannot afford the luxury of
                                                                    battling among themselves at this crisis in the history
    World Council of Churches  ad which  all?ws its                 of their church. Many of the newspaper reports we
    clergymen to deny basic doctrines of God's Word.                are receiving which say Dr. Preus repudiated Chris-
      Many fought long and hard against a declaration of            tian News are not'true.
    fellowship with the liberal ALC. We urge them not to              N
    become discouraged and take some rash action which                     OW  is the time for all  evangel&&  to  t&e a
                                                                    united and public stand for the truth of God's Word.
    will fragmentize and weaken the evaugelicals within
    the LCMS. The declaration of fellowship with the              Another group of Lutheran conservatives organized
    ALC may actually be a blessing iu disguise. Some top        under the name LUTHERANS ALERT-National held
    officials iu the LCMS, who opposed fellowship with          their  Fourth Annual Convention last summer in
    the ALC, now recognize that they must take an ohen          Tacoma, Washington. Their most significant action was
    stand  against  the liberalism within both their own        the adoption of a doctrinal statement in which the
    synod and the ALC.  Evangelicals  should encourage          haditional'doctrines of Lutheranism were emphatically
    and strengthen these officials. There is nothing iu the     reaffirmed and the establishment of a new  Theo-
    fellowship resolution stating when i? must be imple-        logical School in Tacoma. The Seminary  is to be
    mented. It  can be revoked in two years when the            called Faith Evangelical Seminary. It is to open its
    next LCMS convention will not be stacked with
    liberal speakers and a liberal essayist.                    doors  t&s Fall and is intended to provide conservative
      We plead with our conservative friends to give            instruction for young men who aspire  to the  ministry
    President Preus and his vice-presidents au oppor-           in Lutheran Churches but who cannot obtain a
    tunity to deal with the tremendous crisis they now          conservative education in existing seminaries.
    face in a church which no one can any longer deny is          Although the organization is open to any conserva-
    seriously divided. Denver showed just how divided           tive Lutheran, the membership of  LUTHERANS
    the LCMS is. A major split now seems almost                 ALERT-National is chiefly from the  American
    inevitable.                                                 Lutheran Church.
      We suggest that LCMS evangel&h  enter a state of


Examining Ecumenicalism

                                                T W O   M E S S A G E S
                                                      Rev. G. Van Buren



   From July 4 through the 20th of 1968 the World               assembly. The source of my information will be from
Council  of Churches met in its fourth assembly at              the official Uppsala 68 Report, published by the World
Uppsala, Sweden. Some 235 church denominations                  Council of Churches. The report begins with an official
were represented by 704 delegates in attendance. The            message adopted at that assembly. This surely sets the
theme of the assembly was, "Behold, I make all things           tone of the entire gathering - therefore, Lreproduce it
new." In the following issues of the Standard Bearer I          in full and compare it with selected passages of
plan,. D.V., to point out what went on at that Scripture.


496                                              THE STANDARD BEARER



A Message from the Fourth Assembly of the World                  taxation. (Cf. D below)
Council of Churches                                              4. These commitments demand the worship, disci-
       The excitement of. new scientific discoveries, the pline and mutual correction of a world-wide
protest, of student revolts, the shock of assassinations, community. In the World Council of Churches, and its
the clash of wars: these m'ark the year of 1968. Inthis regional, national and local counterparts, only the
climate the Uppsala Assembly met first of alI to listen. beginning of this community has been given to us. But
(Cf. A. below-G.V.B.)                                          God makes  ylew. The ecumenical movement must
  We heard the cry of those who long for peace; of the become bolder, and more representative. Our churches
hungry and exploited who demand bread and justice; must acknowledge that this movement binds us to
of the victims of discrimination who claim human renewal.
dignity; and of the increasing millions who seek for the
meaning of life.                                                 Therefore, we re-affirm our covenant to support and
  God hears these cries and judges us. He also .speaks           correct one another. Present plans for church union
the. liberating Word. We hear him say  - I go before             call for decision, and we seek fuller communion
you. N                                                           with those churches which are not yet in full
          OW that Christ carries away your sinful past, the
Spirit frees you to live for others. Anticipate my               fellowship with us. We know that we never live -the
Kingdom in joyful worship and daring acts. The Lord              fullness  of what we profess and we long for God to
says, `I make all things new.'                                   take over. Yet we rejoice that already we can
  We  ask you, trusting in God's renewing power, to              anticipate in worship the time when God renews
join in these anticipations of God's Kingdom, showing            ourselves, all men, all things. (Cf. E. below)
now something of the newness which Christ will
complete.                                                                             A Prayer
       1. All men have become neighbours to one another.       God, our Father, you can make all things new.
Torn by our diversities and tensions, we do not yet We commit ourselves to you: help us
know how to live together. But God makes new. Christ - to live for -others since your love includes all men,
wants his Church to foreshadow a renewed human - to seek those truths which we have not yet seen,
community.                                                     - to obey your commands which we have heard but
  Therefore, we Christians will manifest our unity in not yet obeyed,
  Christ by entering into full fellowship with those of - to trust each other in the fellowship which you have
  other races, classes, age, religious and political given to us;
  convictions, in the place where we live. Especially and may we be renewed by your Spirit through Jesus
  we shall seek to overcome racism wherever it Christ; your Son and our Lord. Amen. (Cf. F. below)
  appears. (Cf. B. below --,G.V.B.)                                                 ******
  2. Scientific discoveries and the revolutionary
movements of our time open new potentialities and The Message from the Word of God
perils for men. Man is lost because he does not know             It is proper that one compare the above message
who he is. But God makes new. The biblical message is from the W.C.C. with the Word of God itself. Is the
that man is God's trustee for creation, that in Christ message of the W.C.C. based upon God's Word? Is it
the `new man' appears and demands decision.                    indeed a brief synopsis of Scripture? Or is it a message
                                                               that runs exactly contrary to that Word?
  Therefore, with our fellow-men we accept our                   I would maintain the latter. The message is hardly
  trusteeship over creation, guarding, developing and scriptural and presents for the most part what might be
  sharing its resources. As Christians we proclaim termed the "social gospel" which is so prevalent today.
  Jesus as Lord and Saviour. God can transform us There are passing remarks meant to appeal to the
  into Christ's new humanity. (Cf. C. below)                   evangelical, but the general tenor of the message is
  3. The ever widening gap between the rich and the plain. Rev.  21:5 states, "And he that sat upon the
poor, fostered by armament expenditure, is the crucial throne said, Behold, I make all things new." This
point of decision today. But God makes new. He has phrase, which .is used in connection with the ushering
made us see that Christians who in their acts deny in of the new heavens and new earth exclusively, is
dignity to: their fellow men deny Jesus Christ, in spite used in the message of the W.C.C. to suggest rather an
of all that they profess to believe.                           improvement of this present world. Likewise, many of
                                                               the suggestions in the "message" are contrary to the
  Therefore, with people of all convictions, we Chris- teachings of Scripture.
  tians want to ensure human rights in a just world
  community. We shall work for disarmament and for               A. By way of introduction, the message of the
  trade agreements fair to all. We are ready to tax W.C.C. points to present-day developments - develop-
                                                               ments which cause it to "listen." They want to listen,
  ourselves in furtherance of a system of world


                                           THE STANDARD BEARER                                                   497



evidently, in order to hear the complaints of many Scripture speaks differently. Rom.  12:2 states, "And
radicals  - and do something about this. Scripture, be not conformed to this world: but be ye transformed
however, emphasizes that the developments which take by the reneging of your mind, that ye may prove what
place today are signs of the soon-return of our Lord is that good, and acceptable, and perfect will of God."
Jesus Christ. Uppsala could better have listened to The transformation of the child of God is not into
Matthew 24: "And ye shall hear of wars and rumors of some sort of "new humanity", but into the image of
wars. . . . And then shall many be offended, and shall the Son. Nor again can the Christian accept a "trustee-
betray one another, and shall hate one another. . . .       ship over creation" with fellowman. The Christian is
And this gospel of the kingdom shall be preached in all called to serve God now through the proper use of this
the world for a witness unto all nations; and then shall creation - but "fellowmen", or natural man, refuses to
the end come."                                              do that.
  B. The W.C.C. wants a "renewed human com-                   D. The "ever widening gap between the rich and the
munity" and will work with all kinds of people to poor" is itself foretold in Scripture and is a sign of the
accomplish its purpose. This, it suggests, will be the end of time (see Rev.  6:5-6). Scripture also reminds
fulfillment of the purpose of God who makes all things the saints, "My kingdom is not of this world, then
new. But what does Scripture teach? Jesus speaks of would my servants tight. . .  ." (John  18:36). And
the unity which must be sought by the church  - a again: "Ye .adulterers and adulteresses, know ye not
unity which is a manifestation of that perfect unity that the friendship of the world is enmity with God?
existing within the Triune God. "That they all may be Whosoever therefore will be a friend of the world is the
one; as thou, Father, art in me, and I in thee, that they enemy of God." (James 4:4).
also may be one in us: that the world may believe that        E. As far as an ecumenical attempt which "must
thou hast sent me." Again, the Word of God so clearly become bolder", Matt. 24:4-5 must serve as a warning,
condemns any sort of union with the world to                "Take heed that no man deceive you. For many shall
accomplish the purpose of God. "Be ye not unequally come in my name saying, I am Christ; and shall deceive
yoked together with unbelievers: for what fellowship many."
hath righteousness with unrighteousness? And what             F. The prayer of Jesus in John 17 is not only an
communion hath light with darkness? And what improvement upon the prayer in the Message from the
concord hath Christ with Belial? Or what part hath he W.C.C., but also reveals a completely opposite spirit. "I
that believeth with an infidel? And what agreement have manifested thy name unto the men which thou
hath the temple of God with idols?" (II Cor. 6: 14-16).     gavest me out of the world. Thine they were, and thou
  C. "Man is lost," says the W.C.C. message, "because gavest them me; and they have kept thy word. . . . I
he does not know who he is." But Scripture speaks pray for them: I pray not for the world, but for them
another language: "Because that, when they knew which thou hast given me; for they are thine. And all
God, they glorified him not as God, neither were mine are thine, and thine are mine; and I am glorified
thankful; but became vain in their imaginations, and in them. And, now I am no more in the world, but
their foolish heart was darkened." (Rom. 1:2 1). And these are in the world, and I come to thee. Holy
what is meant by God transforming us into "Christ's Father, keep through thine own name those whom
new humanity"? The "transformation" appears to be thou hast given me, that they may be one, as we are."
that "we accept our trusteeship over creation, guard- Amen, and amen. So may the faithful continue to
ing, developing and sharing its resources." But             Pray.


Contending for the Faith

                                THE DOCTRINE OF SIN
                                    THE THIRD PERIOD - 730-1517 A.D.
                                     PROTESTANT DOCTRmE OF SIN
                                          ACCORDING TO CALVIN
                                                Rev. H. Veldman


  Before we call attention to the doctrine of sin as set    Unity, we wish to call attention to this doctrine as set
forth in our Reformed Creeds, our Three Forms of forth by John Calvin, the  Genevan Reformer. Calvin,


498                                           THE STANDARD BEARER



although born, in 1509, in France, celebrated his eignty of God was questioned and denied. It was also
triumphs in the city of. Geneva. Timid by nature, and currently taught in his day that all gifts of the wicked
therefore reluctant to remain in Geneva because of the were given him by the devil, and that  thee Lord,
fierce opposition he would encounter in that city, he therefore, was not the source of all things.
nevertheless feared God more, and, threatened with            The question arises: What must we understand with
the curse of God should he leave the city, he decided Calvin's "Common Grace"? And the answer is
to remain there. It is, of course, of the greatest interest apparent: that grace of God which all men, without
to learn what Calvin has to say about the subject of distinction, have in common. However, we must be
sin. And we also wrote in preceding articles that we very careful when discussing this doctrine, as we
might also refer, briefly, to the doctrine of common encounter it in the works of Calvin, especially in his
grace as it appears in the writings of this tremendously Institutes and Calvin's Calvinism. We must bear in
gifted reformer.                                            mind that the word "grace" is used very seldom. This
  First of all, we would call attention to the doctrine is certainly true of Calvin's Institutes. Moreover, to this
of a common grace as set forth by Calvin. In a paper we may add that, when the Reformer uses the terms
delivered some time ago at our student club, the "Common Grace" and "Special Grace," he does not
undersigned wrote on "Calvin and Common Grace." attach to them the same significance which is ascribed
We now quote from that paper:                               to them in the present day. Sometimes it happens that
  It cannot be denied that one encounters the God's Special Grace, as well as Common Grace, is used
doctrine of Common Grace in the writings of John in connection with the heathen, and that Common
Calvin. However, we do well to be careful here. First of Grace as well as Special Grace is used in relation to the
all, the term, "Common Grace," is used very seldom. Covenant of the Lord. However, although the word
In its place, Calvin makes extensive use of the terms:      "grace" is used rather seldom, Calvin does use other
goodness,. mercy, favour, kindness, etc. And these words which teach a certain common grace. This
terms are used by Calvin, not only as applied to men cannot be denied. Calvin writes repeatedly of good-
but also with respect to the mute creature. Secondly, it ness, kindness, love, mercy, goodwill, favor, etc., with
appears from Calvin's writings that these terms do not respect to the entire creature. It is true that these
have the same meaning in these writings which is words do not always have the same meaning of grace
ascribed to them in the present day. We do well to bear and love, as they are presented in the present day.
in mind that when Calvin speaks of God's goodness However, when these words are read in connection
and mercy to all creatures, he is speaking of .God, not with such expressions of Calvin, that God, through
as Father in Christ, but as the Creator of all things. these things, loves the entire creature, then we cannot
And that for this reason, these terms do not have any doubt but that these words very often denote a certain
other meaning than God's providence. To this we may favour of the Lord. Yet, we must be careful also with
add that these terms are not defmed by John Calvin, these expressions. Sometimes these terms are applied
that they must therefore be understood in the light of to all mankind, and then mankind is not viewed as
their context, and that the terms, "Common Grace" elect and reprobate, but only as the product of the
and "Special Grace," when used by Calvin, are used hand of the Creator. Then again, these terms are
with an entirely different distinction than that which is applied only to the church of the Lord Jesus Christ, as
ascribed to them in the present day, whereas Calvin separated from the world, and in this connection
repeatedly declares that the grace of God is alone in Calvin uses very sharp language, declaring that only the
Christ Jesus and for His people. And, in the third people of God partake of them. In very sharp language
place, we must be careful when evaluating and apprais- it is stated that love, mercy, goodness are given
ing the position of Calvin because we must view exclusively to the people of the Lord. From this we
Calvin's writings in the light of the heresies which were may conclude, that these gifts are viewed by Calvin as
maintained in his day. The question may well be not bestowed upon the reprobate. And we do well not
asked: Is it true, as has been maintained, that Calvin to ignore this.
never tires of writing of God's mercy and love as to all      Nevertheless, Calvin does teach a certain common
men? Is this the key-note of the Reformer's writings, grace. And then we would divide the common grace
that God is a Father full of love and mercy for all under two chief headings. Calvin speaks of a common
men? But, is not Calvin known in history as the man grace which comes to all mankind in the sphere of the
who maintained God's absolute sovereignty? He is natural out of the hand of God as Creator. And this
certainly not known as the champion of a universal grace is again divided as universal and as a common
and general love of God. We must certainly attempt to grace which is bestowed upon mankind. And, in the
understand the historical circumstances which second place, Calvin speaks of a common grace which
prompted Calvin in his writings. `The doctrine of is bestowed in the sphere of the covenant, a sort of
"Common Grace" was no burning issue in his day.             covenantal grace. Now it must be stated immediately
Pelagianism was rampant in his day, and the  sover- that the first class receives the emphasis in the writings


                                              THE STANDARD BEARER                                                   499



of John Calvin when he speaks of Common Grace. We where Calvin speaks of providence and goodness in the
would treat and discuss Calvin's Common Grace under, same breath, but also from I, 10, 2, where we read:
these two headings.                                             "Here we find an enumeration of the same perfections
  First, Calvin speaks of a common grace which is which, as we have remarked, are illustriously displayed
shown to the entire creation. In connection with this both in heaven and on earth  - clemency, goodness,
we read, first of all, of a common grace which is shown mercy, justice, judgment and truth. For power is
to the entire creation without distinction. We read in comprised in the word, Elohim, God." And in I, 5, 6
his Institutes, I, 2, 1 (the first denotes the Book, the the preservation  `of all things by God's goodness is
second the chapter and the third the paragraph): "For presented as synonymous with a participation of all
though, in the present ruined state of human nature, creatures in God's mercy.
no man will ever perceive God to be a Father, or the              It is nlain from these auotations that Calvinnresents
Author of salvation, or in any respect propitious, but God as-the Creator of heaven and earth, Who; by His
as pacified by the mediation of Christ; yet it is one almighty providence preserves the entire creation with
thing to understand, that God our Maker supports us a paternal or a Creator's care. God sustains the entire
by His power, governs us by His providence, nourishes creation, man and beast, with a care which is character-
us by His goodness, and follows us with blessings of ized by the love that prompts and loves the Maker
every kind, and another to embrace the grace of toward His creature. And it is plain, and, incidentally,
reconciliation proposed to us in Christ." And the same this is also acknowledged by the exponents of Com-
paragraph we read the following: "This I maintain, not mon Grace, that this common grace of Calvin is
only because He sustains the universe, as He once made nothing more than the providence of the heavenly
it, by His infinite power, governs it by His wisdom, Creator over His creatures. God's providence is called
preserves it by His goodness, and especially reigns over by Calvin a common favour of the Lord.
the human race in righteousness and judgment, exer-               However, Calvin does not only speak of a common
cising a merciful forbearance, and defending them by grace which is shown to the entire creation, without
His protection; but because there cannot be found the any distinction, but he also speaks of a common grace
least particle of wisdom, light, righteousness, power,          of God to mankind in distinction from the creation,
rectitude, or sincere truth which does not proceed              and also this grace must be viewed only as relating to
from Him, and claim Him for its author: we should the  realm of nature. According to Calvin, God's love
therefore learn to expect and supplicate all these things goes out to the entire human race, although expres-
from Him, and thankfully to acknowledge what He sions in regard. to this point are very few. This thought
gives us." Moreover, we read in I, 5,8 that Calvin calls is somewhat expressed in I, 16, 2, in connection with
attention to God's care over the entire creation as the providence of God, that the daily rising and setting
proof of His paternal clemency. These expressions,. in of the sun is not from a blind instinct of nature, but
which the preservation of all things is brought in              that He himself governs his course,, to renew the
connection with the favour and mercy of God, appear,            memory of His paternal favour towards us. It is
however, only in that part of Calvin's work which beyond all doubt but that all men are meant here.
treats of God as Creator. God's relation to mankind in          Moreover, natural `life is viewed as a testimony of
Christ is not mentioned here; in fact, Calvin states God's benevolence to all men, and in particular to the
emphatically that we must bear this in mind in the              believers. We read in III, 9, 3: "But believers should
reading of this part of his Institutes. And it is also plain    accustom themselves to such a contempt of the present
from these expressions that Calvin here does not life, as may not generate either hatred of life, or
merely have his eye upon man, but also upon the                 ingratitude toward God. For this life, though it is
animal; and it is plain that this common grace or               replete with innumerable miseries, is yet deservedly
goodness or mercy is nothing else than a merciful reckoned among the Divine blessings which must not
Divine providence, by which the Lord governs all be despised, Wherefore, if we discover nothing of the
things. That this is true is obvious when we note that          Divine beneficence in it, we are already guilty of no
mercy and goodness are mentioned in one breath with             small ingratitude towards God Himself."
providence. And this is evident, not only from I, 2, 1




                    Annual R.F.P.A. Meeting, Sept. 26


500                                                                   TH,E STANDARD BEARER



                                                     BOOKREVIEW
TONGUES, HEALING, AND YOU, by Don W. Hillis;                                          the Evangelical  AIIiance Mission.  While the author
Baker Book House, 1969; 63 pp., $1.00 (paper).                                        argues that present manifestations of these gifts are not
                                                                                      at all Iike the gifts given to the early Church, the book
   A  brief book in which the gift of tongues and the                                 is too brief to be of any great value in a study of these
gift of healing is discussed by the Associate Director of                             problems.


                             ATTENTION! ! !
ALL MEMBERS OF THE REFORMED FREE                                                          The Lord  wiB.ing, on September 19 our Pastor and
PUBLISHING ASSOCIATION. CHANGE IN DATE his wife, Rev. and Mrs. C. Hanko  will commemorate
AND LOCATION OF ANNUAL MEETING.                                                       their 40th Wedding Anniversary. Also on September
    The Board of The Reformed Free Publishing Associ- 24 they  will commemorate Rev. Hanko's 40th
ation urges all, not part of its members to make a Anniversary as a servant in the ministry of God's Word.
united effort to attend this annual meeting to be held                                    Our prayer is that the Lord may richly bless them
in our South East Church on FRIDAY, SEPTEMBER with His grace in the way that lies ahead, and that in
26, at 8:00 P.M.                                                                      all their experiences they may enjoy that blessed peace
    Young men of our Churches, the time and need is which is found in the blood of Christ.
here that you join this organization and apply those                                      "Know therefore that the Lord thy God, He is God,
talents given you in this important Kingdom work.                                     the faithful God, which keepeth covenant and mercy
                                                                                      with them that love Him and keep His commandments
                                          The Board of The R.F.P.A. to a thousand generations." Deuteronomy 7 :9.
                                                                                                               Congregation of Redlands Hope
                                                                                                               Protestant Reformed Church
                     ANNIVERSARY NOTICE                                                                               Charles E. Van Meeteren, Clerk
    On September 11, 1969, our beloved parents,
            MR. AND MRS. 0. VANDER WOUDE
celebrated their 45th wedding anniversary.                                                            RESOLUTION OF SYMPATHY
   We are thankful that our Covenant God has spared                                       The  Priscilla Society of the First Protestant Re-
them for us .and for each other these many years. Our                                 formed Church mourns the loss of one of its members.
earnest prayer is that they may continue to experience                                                  MISS DOROTHY DE VRIES,
God's loving kindness in their remaining years.                                       who passed away suddenly at the age of 63 years.
                                       Their grateful children,                           "For this God is our God forever and ever: He will
                               Mr. and Mrs. Wm. Corson                                be our guide even unto death." Psalm 48: 14.
                               Mr. and Mrs. Eugene Byker                                                              Mrs. P. Decker, Pres.
                               Mr. and Mrs. John Vander Woude                                                         Mrs. W. Corson, Sec'y.
                               and 13 grandchiIdren.



                                  INDEX TO THE STANDARD BEARER, VOL. 45

                           TEXTUAL INDEX                                              IISamuel13:28,29,37 . . . . . . . . . . . . . . . . . . . . .B.W. 181
                                                                                      II Samuel 14:13,21 . . . . . . . . . . . . . . . . . . . . . . . .B.W. 208
Text                                                          Author          Page II Samuel 14:32,33 . . . . . . . . . . . . . . . . . . . . . . . . B.W. 250
Genesis 13:10,11 . . . . . . . . . . . . . . . . . . . . . . . . . . M.S.     194     II Samuel 15:16 . . . . . . . . . . . . . . . . . . . . . . . . . . .B.W. 279
Genesis32:1,2 . . . . . . . . . . . . . . . . . . . . . . . . . . . .M.S. 458         II Samuel 15:lO . . . . . . . . . . . . . . . . . . . . . . . . . ..B .W. 327
Deuteronomy 29 :29 . . . . . . . . . . . . . . . . . . . . . . . . M.S.         2     II Samuel 15:14-16 . . . . . . . . . . . . . . . . . . . . . . . . .B.W. 354
I Samuel 30:6-b . . . . . . . . . . . . . . . . . . . . . . . . . . . M.S.     50     IISamuel16:5,11,12 . . . . . . . . . . . . . . . . . . . . . . B.W. 396
II Samuel 8:14,15 . . . . . . . . . . . . . . . . . . . . . . . . . B.W.       19     II Samuel 16:15 . . . . . . . . . . . . . . . . . . . . . . . . . . .B.W. 423
II Samuel 11:2,4,5 . . . . . . . . . . . . . . . . . . . . . . . . B.W.        62     IISamuel18:1,6 . . . . . . . . . . . . . . . . . . . . . . . . . .B.W. 445
II Samuel 11:14,15 . . . . . . . . . . . . . . . . . . . . . . . . B.W.        84     II Samuel 18:33 . . . . . . . . . . . . . . . . . . . . . . . . . . .B.W. 469
IISamuel12:7-9,13 . . . . . . . . . . . . . . . . . . . . . . . .B.W. 111             IISamuel19:9,10 . . . . . . . . . . . . . . . . . . . . . . . . . B.W. 491
IISamuel13:19,20 . . . . . . . . . . . . . . . . . . . . . . . . B.W.         157     Ezra9:13,14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . .M.S. 314


                                                                     THE STANDARD BEARER                                                                                     501



Psalm 22:18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . M.S.       242        Bible Study Books . . . . . . . . . . . . . . . . . . . . . . . H.H.           310
Psalm 41:9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . M.S.    218        Bible Study Books . . . . . . . . . . . . . . . . . . . . . H.C.H.             383
Psalm 51:2,4,7 . . . . . . . . . . . . . . . . . . . . . . . . . . . B.W. 136                 TheCanonsofDort . . . . . . . . . . . . . . . . . . . . . . H.H.               239
Psalm 69.:21 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . M.S.      266        TheChallengeofourAge . . . . . . . . . . . . . . . . . . H.H.                  463
Psalm 90:16,17 . . . . . . . . . . . . . . . . . . . . . . . . . . . M.S.          122        Christian Reformed Church Government . . . . . . H.H.                          262
Isaiah21:ll . . . . . . . . . . . . . . . . . . . . . . . . . . . . ..C.H.         142        Cyclopedia (McClintock & Strong) . . . . . . . . . H.C.H.                       47
Isaiah 65 : 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . M.S. 434          Death and Contemporary Man . . . . . . . . . . . . H.C.H.                      358
Habakkuk2:l . . . . . . . . . . . . . . . . . . . . . . . . . . . . . C.H. 213                Ecumenism and the Reformed Church . . . . . . . . H.H.                         215
Malachi 3:16 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . M.S.       74        The Encounter Between Christianity
Matthew lo:39 . . . . . . . . . . . . . . . . . . . . . . . . . . . . MS.          410           andScience.......;...................H.H.                                   238
Matthew 28:20-b . . . . . . . . . . . . . . . . . . . . . . . . . . M.S.            146       Galatians, N.T. Commentary on . . . . . . . . . . . . . . H.H.                  23
Mark 16:31 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . CH.  1 0 6           The Harvest of Medieval Theology . . . . . . . . . . . H.H.                    311
John 11:25,26 . . . . . . . . . . . . . . . . . . . . . . . . . . . . M.S.         290        A History of Preaching . . . . . . . . . . . . . . . . . . H.C.H.               46
John 13:18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . M.S. 218             Hymns and the Faith . . . . . . . . . . . . . . . . . . . . . H.H.              95
John 19:23,24 . . . . . . . . . . . . . . . . . . . . . . . . . . . . M.S. 242                The Inescapable Calling . . . . . . . . . . . . . . . . . . . .H.H.            262
John 19:28,29 . . . . . . . . . . . . . . . . . . . . . . . . . . . .M.S.          266        Israelandtb.eBible . . . . . . . . . . . . . . . . . . . . . . . .H.H. 239
Acts 2 :39 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . M.S. 338           TheLiturgy0ftheR.C.A.. . . . . . . . . . . . . . . . . . H.H.                  119
Galatians 2:20-b . . . . . . . . . . . . . . . . . . . . . . . . . . . M.S. 26                More New Testament Studies . . . . . . . . . . . . . . . H.H.                  430
Galatians 4:4,5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . M.S.        98        IIPeterandJude.. . . . . . . . . . . . . . . . . . . . . . . . H.H.             95
Galatians 5:25 . . . . . . . s . . . . . . . . . . . . . . . . . . . . .M.S.       386        Questions on the Christian Faith
Ephesians 4:4-7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . M.S. 170                 Answered from the Bible . . . . . . . . . . . . . . . . H.H.                262
Hebrews 4:lP16 . . . . . . . . . . . . . . . . . . . . . . . . . . . M.S. 362                 The Sermon, Its Homiletical
Hebrews 6:13-20 . . . . . . . . . . . . . . . . . . . . . . . . . . . G.L.           17          Construction . . . . . . . . . . . . . . . . . . . . . . . . H.C.H.          47
Hebrews 7:13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G,L. 44,60             AShortLifeofChrist.. . . . . . . . . . . . . . . . . . . . H.H.                431
Hebrews 7:11-14. . . . . . . . . . . . . . . . . . . . . . . . . . . G.L. 61,109              Spurgeon,HeirofthePuritans . . . . . . . . . . . . .:H.H.                      215
Hebrews 7:16,17 . . . . . . . . . . . . . . . . . . . . . . . . . . G.L.            134       A Symposium on Creation . . . . . . . . . . . . . . . . . H.H.                  23
Hebrews 7:18,19 . . . . . . . . . . . . . . . . . . . . . . . . . . G.L.            185       TheTentofGod.........................H.H. 262
Hebrews 7:20-25 . . . . . . . . . . . . . . . . . . . . . . . . . . . G.L. 231                Tinder in Tabasco . . . . . . . . . . . . . . . . . . . . . . . . H.H.         263
Hebrews 7:26 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G.L.254,281            The Treasury of Alexander Whyte . . . . . . . . . . . H.H.                     311
Hebrews 8:1,,2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . G.L.        281        When Death Takes A Father . . . . . . . . . . . . . . . .H.H.                  263
Hebrews 8:3, ff. . . . . . . . . . . . . . . . . . . . . . . . . . . . G.L.        325     Branches,Hell-Bent . . . . . . . . . . . . . . . . . . . . . . . .J.A.H.          107
Hebrews 8:6, ff. . . . . . . . . . . . . . . . . . . . . . . . . . . . G.L. 374            Brief Items of Interest. . . . . . . . . . . . . . . . . . . . . . . H.H.         371
Hebrews 8:8, ff. . . . . . . . . . . . . . . . . . . . . . . . . . . . G.L. 403                                                c-
Hebrews 9 : l-l 0 . . . . . . . . . . . . . . . . . . . . . . . . . . . . G.L. 443         C.A.F., Some Questions To . . . . . . . . . . . . . . . . . H.C.H. 415
Hebrews 9:1-10 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G.L.      477     Campus Movement, A . . . . . . . . . . . . . . . . . . . . . R.C.H.                68
IPeter 3:l . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . M.S. 482        CampusMovement,  A . . . . . . . . . . . . . . . . . . . . . R.C.H.                89
                           SUBJECT INDEX                                                   Campus Movement, A . . . . . . . . . . . . . . . . . . . . . R.C.H.               132
                                                                                           Campus Movement, A . . . . . . . . . . . . . . . . . . . . . . R.C.H.             162
Subject                              -A-                             Author Page           Canadian Reformed. Contact between the
Anti-Evolution Law, The End of Another . . . . . . . . H.H.                        226        C.R.C. and . . . . . . . . . . . . . . . . . . . . . . . . . . . . . H.H.      178
Absalom, Amnon,  Tamar, and . . . . . . . . . . . . . . . . B.W. 157                       Christ LivingInMe . . . . . . . . . . . . . . . . . . . . . . . . . J.K.          372
Absalom and Amnon . . . . . . . . . . . . . . . . . . . . . . . B.W.                181    College, Life In . . . . . . . . . . . . . . . . . . . . . . . . . . . . .H.H. 201
Absalom's Hour of Glory . . . . . . . . . . . . . . . . . . ..B.W.                 423     ComeYe Apart. . .AndRest  AWhile . . . . . . . . . . .C.H.                        106
Absalom's Return . . . . . . . . . . . . . . . . . . . . . . . . . . B.W. 208              ComeYe Apart. . .AndRest  AWhile . . . . . . . . . . .C.H.                        142
Absalom, The Battle Joined Against . . . . . . . . . . . . B.W.                    445     ComeYe Apart. . .AndRest  AWhile . . . . . . . . . . .C.H.                        213
Absalom, The Death of . . . . . . . . . . . . . . . . . . . . . .B.W.              469     ComfortInTimesLikeThese,A.. . . . . . . . . . . . . . H.H.                         80
Absalom, The Restoration of . . . . . . . . . . . . . . . . .B.W.                   250    Communion Practices, A Suggestion About . . . . H.C.H.                            294
Absalom, The Revolt of . . . . . . . . . . . . . . . . . . . . . B.W.               327    Conference, A Worthwhile . . . . . . . . . . . . . . . . . H.C.H.                 319
Absalom's Treachery . . . . . . . . . . . . . . . . . . . . . . . . B.W. ,279              Conscience, Synod's Authority and
American Council of Christian                                                                 the Believer's . . . . . . . . . . . . . . . . . . . . . . . . . . . . H.H.    104
   Churches, The . . . . . . . . . . . . . . . . . . . . . . . . . G.V.B.           252    Contributions:
". . .And Back Again" . . . . . . . . . . . . . . . . . . . . . .J.A.H.             322       Re Prof. Meeter . . . . . . . . . . . . . . . . . . . . . . . . . . H.W.       214
                                     -B-                                                      Scholarship Fund, Prot. Ref. . . . . . . . . . . . . . . . . A.L.              237
Begotten Unto A Living Hope . . . . . . . . . . . . . . . . . M.S.                  482    Conventions, Synods, Assemblies . . . . . . . . . . . . . . H.H.                  493
Bending, Consistent . . . . . . . . . . . . . . . . . . . . . . . J.A.H. 82                Correspondence and Reply:
Bendingthe Twig . . . . . . . . . . . . . . . . . . . . . . . . .J.A.H.              34       Synod's Authority . . . . . . . . . . . . . . . . . . . . . . . L.E.           183
Bent,AsTheTwigIs.. . . . . . . . . . . . . . . . . . . . . . J.A.H.                  11       Synod's Authority . . . . . . . . . . . . . . . . . . . . . . . L.E.           285
Biblical Politics? . . . . . . . . . . . . . . . . . . . . . . . . . . . . H.H.     301    Creation and Evolution, A
Book Reviews                                                                                  Resolution on . . . . . . . . . . . . . . . . . . . . . . . . . . . .H.H.      224
  All Loves Excelling . . . . . . . . . . . . . . . . . . . . . . . H.H. 262               Crusade Evangelism, The Modern
  Amos Among the Prophets . . . . . . . . . . . . . . . . . H.H.                   455        Movement of . . . . . . . . . . . . . . . . . . . . . . . . . . . R.C.H.       189
  Behold He Cometh . . . . . . . . . . . . . . . . . . . . . . . H.H;              429     Crusade Movements, More . . . . . . . . . . . . . . . . . R.C.G.                  476


502                                                                                 THE STANDARD BEARER



 CjofThirst,The . . . . . . . . . . . . . . . . . . . . . . . . . . . .M.S.                  266                                        -J-
                                          -D                                                        Jamaica Visited . . . . . . . . . . . . . . . . . . . . . . . . . . . . J.K.     452
 David Accused By Nathan. . . . . . . . . . . . . . . . . . . . B.W.                         111    Jesus, The Resurrection and the Life . . . . . . . . . . . MS.                   290 `
 David's Adultery . ;. . . . . . . . . . . . . . . . . . . . . . . . .B.W.                    62    Joy from "Down Under," Topsy-Turvy . . . . . . . H.C.H.                          461
 David and,Uriah . . . . . . . . . . . . . . . . . . . . . . . . . . .B.W.                    84    Joy from "Down Under,)' Topsy-Turvy (2) . . . . H.C.H. . 486
 David's Flight from Jerusalem . . . . . . . . . . . . . . . . . B.W.                        354                                        -K-
 David's Repentance . . . . . . . . . . . . . . . . . . . . . . . . . . B.W.                 136    Kuitert Like Barth? . . . . . . . . . . . . . . . . . . . . . . . H.C.H.           56
 David's Return . . . . . . . . . . . . . . . . . . . . . . . . . . . . B;W.                 491    Kuitert, The Erring Views of
 David,TheFlightof . . . . . . . . . . . . . . . . . . . . . . . . B.W.                      396       Dr.H.M.(4). . . . . . . . . . . . . . . . . . . . . . . . . . H.C.H.               7
 Dedication, Covenant Chr. High . . . . . . . . . . . . . . .D.M.                             36    Kuitert, The Erring Views of
 Dedicatory Address, Covenant Chr. High . . . . . . . . H.V.                                  37       Dr.H.M.@). . . . . . . . . . . . . . . . . . . . . . . . . . H.C.H.             28
 Demands, Unholy . . . . . . . . . . . . . . . . . . . . . . . . . .H.H. 442                        Kuitert, The Erring Views of
.DissentandtheLaw . . . . . . . . . . . . . . . . . . . . . . . . J.K.                       283       Dr.H.M.(6). . . . . . . . . . . . . . . . . . . . . . . . . . H.C.H.            53
 Dissent, Involvement in . . . . . . . . . . . . . . . . . . . . . . J.K.                    329    Kuitert, The Erring Views of
 Dissent, The Basis for (1) . . . . . . . . . . . . . . . . . . . . J.K.                     179       Dr.H.M.(7). . . . . . . . . . . . . . . . . . . . . . . . . . H.C.H.            77
 Dissent, The Basis for (2) . . . . . . . . . . . . . . . . . . . . J.K.                     235    Kuitert, The Erring Views of
 Dissent, The Right of . . . . . . . . . . . . . . . . . . . . . . . J.K.                     91       Dr.H.M.@) . . . . . . . . . . . . . . . . . . . . . . . . . . H.C.H.          101
`DutchMeetDixie,The(3) . . . . . . . . . . . . . . . . . G.V.B.'70,118 Kuitert, The Erring Views of
                                          -E-                                                          Dr.H.M.(9). . . . . . . . . . . . . . . . . . . . . . . . . . H.C.H.          125
 Ecumenical Footnotes . . . . . . . . . . . . . . . . . . . . . . . H.H.                     153    Kuitert, The Erring Views of
 Ecumenicity in Reverse . . . . . . . . . . . . . . . . . . . . . . H.H.                     441       Dr.H.M.(lO). . . . . . . . . . . . . . . . . . . . . . . . . H.C.H.           148
 Editor's Notes . . . . . . . . . . . . . . . . . . . . . . . . . . . H.C.H.                  29    Kuitert, The Erring Views of
                                                                                              53       Dr.H.M.(ll). . . . . . . . . . . . . . . . . . . . . . . . . H.C.H.            173
                                                                                             101    Kuitert, The Erring Views of
                                                                                             125       Dr.H.M.(12). . . . . . . . . . . . . . . . . . :.-. . . . H.C.H.               197
                                                                                             197    Kuitert, The Erring Views of
                                                                                             221       Dr.H.M.(13). . . . . . . . . . . . . . . . . . . . . . . . . H.C.H.           222
                                                                                             245                                        -IX
                                                                                             316    Liberalism, Reactions to . . . . . . . . . . . . . . . . . . . . . H.H.           1 7 7
                                                                                             461    LifeintheFlesh,LivingChrist's . . . . . . . . . . . . . . . .M.S                    26
 Education, The Consequences of State Aid                                                           Literature, The Urgent Possibility of a
    to (see also under: Government Subsidy) . . . . . . H.H.                                 225       Christian . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ..M.M.     1 2 9
 Education, The Purpose of Christian . . . . . . . . . . . . J.H.                            416    Liturgical Apostasy . . . . . . . . . . . . . . . . . . . . . . . . . H.H.       300
 Education, Turmoil in. . . . . . . . . . . . . . . . . . . . . . .H.H. 299                         Liturgy, A Relevant . . . . . . . . . . . . . . . . . . . . . . . .H.H.          320
 Encouragement for the Distressed . . . . . . . . . . . . . . M.S.                            50    Liturgy, A Relevant?. . . . . . . . . . . . . . . . . . . . . . . .H.H.          369
 Ethics, Situation,. . . . . . . . . . . . . . . . . . . . . . . . . . . J.K. 471                   Liturgy, Toward a Relevant . . . . . . . . . . . . . . . . . . H.H.              347
                                          -F-                                                       Lot Choosing the Plains . . . . . . . . . . . . . . . . . . . . . M.S.            194
 Fervency of Faith, The . . . . . . . . . . . . . . . . . . . . . . J.K.                      56                                        -M-
 FindingALostLife'..:  . . . . . . . . . . . . . . . . . . . . . M.S. 410                           Mahanaim-TheTwoCamps . . . . . . . . . . . . . . . . . MS." 458
 FoundByAStrangePeople  . . . . . . . . . . . . . . . . ..M. .                               434    Merger Items . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . H.H.    346
                                                                                      d
 Full Speed Ahead . . . . . . . . . . . . . . . . . . . . . . . . . . H. .                   442    Messages, Two. . . . . . . . . . . . . . . . . . . . . . . . ; . . G.V.B.        495
 Free University, A New Foundation                                                                                                                                                   r I..--
                                                                                                    Ministry, Seminary Students Not
    f o r t h e . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . H . H .    200       Interested in the . . . . . . . . . . . . . . . . . . . . . . . . . H.H.      178
                                          -G                                                        Mission Activities, Our . . . . . . . . . . . . . . . . . . . . . . J.K.         211
 Galileo, Remember! . . . . . . . . . . . . . . . . . . . . . . H.C.H.                       412    Mission Progress . . . . . . . . . . . . . . . . . . . . . . . . . . . J .K.     331
 Gereformeerde Kerk Goes Its Own Way, The . . . . . .H.H.                                     82       (see also: Progress Report)
 Gereformeerde Kerken and the World                                                                    (see also: Jamaica)
    Council,The . . . . . . . . . . . . . . . . . . . . . . . . . . ..H.H.                   127    Missions, The History of:
 "Gereformeerde Kerken, The                                                                            In the Old Testament, . . . . . . . . . . . . . . . . . . . . . R.D.             13
    Corruption-Process in the" . . . . . . . . . . . . . .l H.C.H. 341                                 Jesus'PublicMinistry . . . . . . . . . . . . . . . . . . . . .C.H.            116
 Government  Subsidy, Our Schools And . . . . . . . H.C;H.                                   245       The Early Church after Pentecost . . . . . . . . . . . . C.H.                 164.
 Government Subsidy, Our Schools And (2) . . . . H.C.H.                                      272       PaultheApostletotheGentiles                  . . . . . . . . .;...C.H.        206
? Government Subsidy, Our Schools And (3) . . . . H.C.H.                                     292       lOOto500A.D. . . . . . . . . . . . . . . . . . . . . . . . ..R.D.             258
 Government Subsidy, Our Schools And (4) . . . . H.C.H.                                      317       5OOtolOOOA.D. . . . . . . . . . . . . . . . . . . . . . . ..C.H.              308
 Government  Subsidy, Our Schools And (5) . . . . H.C.H. 368                                           lOOOto1500A.D. . . . . . . . . . . . . . . . . . . . . . ..C.H.               350
 Government Subsidy, Our Schools And (6) . . . . H.C.H.                                      388       1500-i600 . . . . . . . . . . . . . . . . . . . . . . . . . . ..C.H.          449
Government Subsidy, Our Schools And (7) . . . . H.C.H.                                       436       TheViewsofLutherandCalvin . . . . . . . . . . . ..R.D.                        392
 Government Subsidy, Our Schools And (8) . . . . H.C.H.                                      484       (see also: Nineveh)
                                          -H-                                                       Moon Flights, Space Flights, etc. . . . . . . . . . . . . . . H.H. 277
 Hebrews, Expositions of the Book of                                                                                                    -N-
   g (by Rev. G. Lubbers) see Textual Index                                                         News from our Churches . . . . . . . . . . . . . . . . . . . .J.M.F.                24
 High Priest, ,@-r.Great Ascended . . . . . . . . . . . . . . M.S.
       _.._ ._--                                                                             362                                                                                       48


                                                                      THE STANDARD BEARER                                                                                      503


                                                                                      72     Sin, The Doctrine of (Gottschalk) . . . . . . . . . . . . . . H.V.               114
                                                                                     9 6     Sin, The Doctrine of (Gottschalk). . . . . . . . . . . . . .H.V.                 138
                                                                                     120     Sin, The-Doctrine of (Gottschalk) . . . . . . . . . . . . . . H.V.               160
                                                                                     144    Sin, The Doctrine of (Gottschalk) . . . . . . . . . . . . . . H.V. 204
                                                                                     168     Sin, The Doctrine of (Gottschalk) . . . . . . . . . . . . . . H.V. 233
                                                                                     192    Sin, The Doctrine of (Church of Rome), . . . . . . . . . H.V. 256
                                                                                     216    Sin, The Doctrine of (Church of Rome) . . . . . . . . . H.V. 306
                                                                                     240    Sin, The Doctrine of (Church of Rome) . . . . . . . . . H.V., 352
                                                                                     264    Sin, The Doctrine of (Church of Rome) . . . . . . I .. H.V. 376
                                                                                     288    Sin, The Doctrine of (Protestant
                                                                                     312        Doctrine) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . H.V. .- 405
                                                                                     336    Sin, The Doctrine of (Protestant
                                                                                     360        Doctrine) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .H.V. 421
                                                                                     384    Sin, The Doctrine of (Protestant
                                                                                     408        Doctrine) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . H.V. 447
                                                                                     432    Sin, The Doctrine of (Protestant
                                                                                     456        Doctrine) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .H.V. 474
                                                                                     480    Sin, The Doctrine of (Protestant
                                                                                     504        Doctrine) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . H.V. 497
Nineveh, Jonah's Preaching to . . . . . . . . . . . . . . . . . C.H.                  66    Something for Nothing . . . . . . . . . . . . . . . . . . . . .J.A.H. 275
Nonsense Indeed, But Not Biblical . . . . . . . . . . . H.C.H. 269                          Something for Nothing, Getting . . . . . . . . . . . . . .J.A.H. 301
                                                                                            Songin the Heart, A . . . . . . . . . . . . . . . . . . . . . . .J.A.H.           155
                                      -P-                                                   SongintheHeart,A(2) . . . . . . . . . . . . . . . . . . . .J.A.H.                187
Pages from the Past (see under: Translations)                                               SongintheHeart,A(3) . . . . . . . . . . . . . . . . . . . .J.A.H. 202
Parting of His Garments, The . . . . . . . . . . . . . . . . . M.S. 242 SongintheHeart,A(4) .. ?. . . . . . . . . . . . . . . . .J.A.H. 248
PrayerattheEndoftheYeaqA.. . . . . . . . . . . . . . M.S.                            122    Spirit,Walkingbythe . . . . . . . . . . . . . . . . . . . . . . .M.S. 386
Presence, Christ's Promised . . . . . . . . . . . . . . . . . . . M.S.               146    Suitor in the Wings, Another? . . . . . . . . . . . . . . . G.V.B.                140
Progress Report, A . . . . . . . . . . . . . . . . . . . . . . . . . J.K.             93    Supreme Court and Church Cases, The . . . . . . . . . . H.H.                       81
PromisetotheCalled,The . . . . . . . . . . . . . . . . . . . M.S. 228                       Synod of 1969, Qur . . . . . . . . . . . . . . . . . . . . . . .D.J.E.           439
Property,ALossofChurch . . . . . . . . . . . . . . . . . . . H.H.                    226                                        -T-
Prophet, The Suffering  - Choosing
   His Betrayer . . . . . . . . . . . . . . . . . . . . . . . . . . . .M.S. 218 Thanksgiving Acceptable to the Lord, The . . . . . . . M.S.                                    74
Protest, As to the Frustration of . . . . . . . . . . . . . H.C.H. 364 Theological Ignorance . . . . . . . . . . . . . . . . . . . . . . .H.H. 442
Publication News . . . . . . . . . . . . . . . . . . . . . . . .                            Translations of Rev. H. Hoeksema's Writings:
                                                                       H.C.H.        173    BeEevers and their Seed (Chapter 2)
                                                                                     391                                                      . . . . . . . . . . H.C.H.       22
Public School Prayers . . . . . . . . . . . . . . . . . . . . . . .                         Believers and their Seed (Chapter 3)
                                                                             H.H.    300                                                      . . . . . . . . . . H.C.H.     166,227
                                                                                            Believers and their Seed (Chapter 4) . . . . . . . . . . H.C.H.
                                      -Q-                                                                                                                                    227,297,
Question,The: Shall We Sin Again? . . . . . . . . . . . .M.S. 314                                                                                                            333
Question Box:                                                                               Believers and their Seed (Chapter 5) . . . . . . . . . . H.C.H. 380
   AdamandEve,About . . . . . . . . . . . . . . . . . . . H.C.H.                     371    Believers and their Seed (Chapter 5) . . . . . . . . . . H.C.H. 454
   Bible Translations, About . . . . . . . . . . . . . . . . H.C.H.                  318                                        -U-
   Communion Thank Offering, About the . . . . . H.C.H. 295 Underground Movement, An . . . . . . . . . . . . . . . . R.C.H. 229
   Segregation or Integration? . . . . . . . . . . . . . . . . H.C.H.                344    Unity in Rich Distinction, The Church's . . . . . . . . . : M.S.                 170
                                      -R-                                                                                       -v-
Redeemer-Son Sent, God's . . . . . . . . . . . . . . . . . . . M.S.                   98    Varia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . H.H. 31
Reformed Ecumenical Synod, The . . . . . . . . . . . . . H.H.                          9    Varia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . H.H. 278
RES,Moreonthe . . . . . . . . . . . . . . . . . . . . . . . . . . . H.H.             105    Vietnam War, The Moral Problem of the . . . . . . . . . H.H.                     33
RESandtheWCC,The.. . . . . . . . . . . . . . . . . . . G.V.B. 304                                                               -W-
RESandtheWCC,The(2). . . . . . . . . . . . . . . . . G.V.B.                          348    Waldensian Movement, The . . . . . . . . . . . . . . . . . R.C.H. 399
Reports of the R.F.P.A., Annual                                                       58    Waldensian Movement, The (2) . . . . . . . . . . . . . . R.C.H. 419
Revealed Things, The . . . . . . . . . . . . . . . . . . . . . . . M.S.                2    Way, In The . . . . . . . . . . . . . . . . . . . . . . . . . . . . . JA.H. 356
                                                                                                                                                                  .
Right,Rumblingsonthe.. . . . . . . . . . . . . . . . . . ..H.H.                      129    W.C.C., Differing Views on the . . . . . . . . . . . . . . G.V.B. 401
                                      -S-                                                      (see also: "Messages, Two)
School-Aid Issue, More About The . . . . . . . . . . . H.C.H.                          4    What &hers Think
   (see also: Government Subsidy)                                                              Review of  Reformed Dogmatics . ; . . . . . . . . . . . . . . . . . 21
Seminary Instruction, A Sample                                                                 Review of  Reformed Dogmatics                                                 263
   of Current . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .            199    Wisdom That Excels . . . . . . . . . . . . . . . . . . . . . . . .J.A.H. 378
Seminary News . . . . . . ; . . . . . . . . . . . . . . . . . . . .J.M.F. 425 Wisdom That Excels (2), . . . . . . . . . . . . . . . . . . . .J.A.H. 394
SeminaryReport..........................J.M.F.                                       42     Wisdom That Excels`(3) . . . . . . . . . . . . . . . . . . . .J.A.H. 427
Seminary Report . . . . . . . . . . . . . . . . . . . . . . . . . . J.M.F. 260 Word, But By Every . . . . . . . . . . . . . . . . . . . . . . .J.A.H. 467
Sin, The Doctrine of (Semi-Pelagianism) . . . . . . . . . H.V.                        15    Word, But By Every (2) . : +. . . . . . . . . . . . . . . . .J.A.H. 489
Sin, The Doctrine of (Semi-Pelagianism) . . . . . . . . . H.V.                       64
Sin, The Doctrine of (Semi-Pelagianism) . . . . . . . . . H.V.                       87     Youth,TheYin . . . . . . . . . . . . . . . . . . . . . . . . . . . . J;K.         40


 504                                            THE STANDARD BEARER



                               News From Our  Churcheg
                                          Aug. 31, 1969       stop-over at Loveland, Colo. to speak at a Christian
    From one of our Western churches has gone forth           School Society meeting, and the Sept. 3 meeting of
 the call to Rev. Kortering, of Hope Church, to fill their    Classis West at Randolph, Wis.
 vacancy and take up his labor among them. By the                                      +  *  *
 time you read this his decision will probably be               Our Protestant Reformed Seminary again opened its
 known.                   *  *  *                             doors Wednesday,` September 3. The staff personnel as
                                                              well as the  enrollment  remains the same  aslast year.
   Inspirational Meeting and supper, in preparation for       Seven dedicated young men will seriously take up their
 the Covenant Chr. High School drive, featured Rev.           studies which are designed to prepare them for the
 Kortering as speaker. His speech was a dissertation on       work of the ministry, and two dedicated professors
 Isaiah  12:1-3 which counsels the children of God to         will put forth every effort to instruct them in that way
 drink of the wells of salvation. The speaker found joy       in every department of their demanding curriculum.
 in the knowledge that nothing is more precious than          Shall we remember them before the Throne of Grace
 God's gift of salvation to us and our children, pointing     in our daily prayers?
 out the importance of Covenant Chr. High School as a                                  *  *  Q
 means God uses whereby He leads our children in the            News from the Hope School Board reveals that their
 ways of salvation.       *  *  *                             teaching staff has been fully built up. A heavy pupil
                                                              load for the next nine years is already insured by the
   Notices were found in the area bulletins from the          enrollment of a kindergarten class which is so large that
 Federation Board thanking, "all the parents, friends,        it must be served in two sections!
 young people, speakers and the conventioneers them-                                   *  *  *
 selves for making our  ,dream a blessed reality; and           Encouraging shadows of the coming winter season's
 thanks be to the Lord for an enriching and safe              activities are being cast upon the pages of our church
 convention." The parents are undoubtedly appreciative        bulletins. The first of these was the calling of a meeting
 of all the work done by the  Redlands young people           of the 1969-70 Lecture Series Committee.
 and their pastor in `playing host to such an influx of                                *  d  *
 young people who became their concern and care. The
 reports filtering back to Michigan were all of a glowing       Joy and gratitude filled the heart of Kalamazoo's
 nature, you may be sure.                                     pastor, Rev. Harbach, as he was privileged to conduct
                          *  *  I                             the Aug. 24 Sunday evening service in which his son,
                                                              Philip, made public `confession of his faith before God
  A "Retreat" C`Come ye apart, and rest a while") for         and His Church.
 Protestant Reformed ministers  `and their wives was                                   ***
held at Lake Twenty-eight in Central Michigan Aug. 26'
 and 27. This  twoiday meeting featured a' Tuesday              Meager are the summertime bulletins as to news -
 evening `discussion on "Mission Work" on the level of        like the cupboard of old Mother Hubbard. But an Aug.
 local church extension, introduced by Rev. Kortering;        3 1 bulletin informed the people that the Diaconate of
 and a Wednesday morning discussion of a more                 our South-West Church is in charge of a denomi-
theological nature centering around the "Doctrine of national clothing drive for the needy in Jamaica.
 Scripture", introduced by Prof. H. C. Hoeksema. The          Besides the clothing suitable for tropical wear, the
 social aspect of the retreat provided swimming,              need is for financial aid for shipping expenses and for
 boating, fishing, steak-fry, fish-fry (thanks to Rev.        new clothing. .Surely our cupboards (closets) are not as
 Schipper) and a meal of savory charcoal-broiled              bare as (that of) the Old Lady of nursery rhyme fame,
 chicken. The success of this venture, the first of its       are they?
 kind, was.largely due to Mr. and Mrs. Wm. Kamps, who                                  *  * *
 furnished the lake-front, and to the committee - Rev.          Finally, a quote from Lynden's bulletin, with-
 and Mrs. Kortering and Rev. and Mrs. Van Baren - who         holding the signature: "We have been receiving your
 made the plans and provided the well-rounded program         Bible Studies for some time now and would l&e you to
 of activities. According to the acclaim voiced by the        know how much we appreciate them. Until'53 we
 participants, a second retreat will be awaited with keen     were members of the Prot. Ref. Church; how good it is
 anticipation.                                                to read again the blessed truths of Scripture.  : .  .We
                          *  *  *                             have now again joined the Prot. Ref. Church. May God
                                                              bless you in your work."
    `Lynden's pastor, Rev. Woudenberg, scheduled a
  two-week classical appointment in Hull, Iowa with a .  .  . .see you in church             J.M.F.


