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ClarionTHE CANADIAN REFORMED MAGAZINE

VOLUME 47, NO. 18 SEPTEMBER 4, 1998

Mission at home

422 CLARION, SEPTEMBER 4, 1998

A few observationsSometimes it can be good to share experiences. This

summer I had a few that I think are worth talking about. Ibegin at my home church in Ancaster. Then I take youalong on my vacation to a place on Rice Lake and to Tren-ton. All these names can be found on the Ontario map.However, from Rice Lake and Trenton we shall also go to theWest, beyond the Ontario border.

AncasterEarlier this summer, the consistory of the church at An-

caster called us to a congregational meeting to discuss set-ting up a specific home mission project. Not only oldermembers but also younger people attended the meeting.The congregation approved of the consistory’s proposal toappoint a home mission board and a full-time missionworker. The work will be done in close cooperation withthe neighbouring church of Burlington-South, under thesupervision and final responsibility of the consistory of theAncaster church.

These decisions consolidate evangelism work done fora number of years already by young people of the Ancasterand Hamilton churches. Among them were and are stu-dents of the Theological College. Partly as a result of this out-reach, the church at Ancaster had a joyful Sunday in Junewhen six new members from outside were added to the con-gregation by public profession of faith and/or baptism.

At the above mentioned meeting, the hope was ex-pressed that this new project would not stop here, but wouldeventually expand into a nation wide organization withhome mission workers and home missionaries also in thecentre of the country and in the West. This organizationwould, then, be able to coordinate different undertakingsand provide study material, for instance for the SummerBible Schools and for other activities.

Rice LakeOne day, my wife and I went on a discovery trip around

Rice Lake, between Peterborough and Campbellford, wherewe camped. We were particularly interested in SerpentMounds Park, on the north shore of the lake. Up to threeyears ago, this was a provincial park, but since then it isowned and managed by Indians. These Serpent Moundsare serpent shaped burial mounds. (Beside this part of thepark is a quiet family campground.) On a guided tour overthe burial grounds, we learned many interesting things aboutthe lives of the natives in that area in the past.

We also walked around in the Visitors’ Centre. The dis-plays about the geology, geography, and history of the areawere still those the Provincial government had set up. As onecan expect, the information was steeped in evolutionism.We were struck by a note on one display saying: “We do notbelieve all these things.” This made us curious. We talkedabout it with a young woman sitting at a desk and later withour young guide. They said that they believe in the Creatorwho made everything some thousands (not millions or bil-lions) of years ago.

This sounded good. And this positive impression wasstrengthened by the fact that these young people werewell-behaved, decent young people who showed thatthey had and lived by high moral standards and were alsoeconomically doing fine. We liked what we saw andheard, but up to a point. For a principal difference be-came evident: the antithesis between the true, biblical faithand other forms of beliefs. The Creator-god of the Indiansis not the God of the Bible, even though this may be sug-gested. He is not the Father of Christ Jesus. He supposedlycreated four different races, the white, black, yellow, andred, giving each their own characteristic features for theirown specific task on earth and for their own specific wayof communicating with the Creator. There was no reac-tion to the assurance from our side that there is only oneway to God for all races: Jesus Christ with His blood andHoly Spirit. This is the sad part of our trip. It made our mindfly far to the West, to Smithers, where our sister churchcontinues to involve herself in the evangelism laboursamong the natives. A visit to Serpent Mounds Park remindsone of the great need in Ontario of the type of work donein Smithers.

Not only do the natives themselves present a revivingIndian spirituality as the power that will save them, but theyare also supported in thinking this way by modern liberalchurches. “In 1986, at its national General Council meetingin Sudbury, Ontario” the United Church officially and for-mally apologized to Canada’s aboriginal people for “deny-ing the values of aboriginal spirituality.”1

All this stresses the need to proclaim that all need to be-lieve in the only true Saviour Christ Jesus and to seek life andwell-being in Him. We have a Christian neighbourly call-ing also with respect to the native people, whether they arewell to do or at the lower end of the social ladder, just asmany white people. We also owe it to these people of theFirst Nations to reach out to them with the only gospel oftrue redemption in Christ. If others take that gospel away, weshould put even more effort into bringing it to them.

EDITORIAL

By J. Geertsema

Mission at home and planting new churches

May the LORD, therefore, bless the evangelism work inSmithers and give much enduring, patient enthusiasm for it– an enthusiasm that is not rooted in great results but in thelove of the triune God for lost sinners. Time and again, Heshows us in his Word that his compassion often goes to thosewhose needs are the greatest and whose miseries the deep-est. May He continue to gather and build his church alsofrom the First Nations on this continent, and make us faith-ful servants with Him in this work.

Doing the one thing does not mean forgetting the other.There is so much to do. This brings us to our third point of in-terest: Trenton’s house congregation.

TrentonIn the time of our stay in Campbellford’s Park, I had the

privilege one Sunday to lead the services in the Trentonhouse congregation. In accordance with Art. 41 of ourChurch Order, this house church lives under the supervi-sion of the consistory of the neighbouring church at Toronto.The group is still very small and there is not much growth. Iexpress the wish that their number may increase.

A similar effort of building up a new congregation is un-dertaken in the Saskatoon region. A couple of young familiesstarted farming there. It would be nice if others could joinand strengthen these efforts. Our Canadian ReformedChurches have a place and task in this country. Our oldercongregations grow larger while there are still many regionswhere our churches are absent.

Forty to fifty years ago, when many immigrated toCanada, some churches were established. They have grownin membership and, through splitting, also in number. Butthis splitting and growing in number did not really result inspreading out geographically. We should spread out moreand strengthen the smaller churches that need an increasein membership, including the present house congregationsin our midst. There are two very good reasons for spreadingout more. The first is to make the smaller churches stronger.The second is that we can be a light in more places.

1Nation to Nation, by Diane Engelstad and John Bird, eds., p.32,Concord: Anansi Press, 1992.

CLARION, SEPTEMBER 4, 1998 423

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EDITORIAL COMMITTEE:Editor: C. Van DamManaging Editor: G.Ph. van PoptaLanguage Editor: J.L. van PoptaCoeditors: R. Aasman, J. De Jong, J. Geertsema, N.H. Gootjes, G.Ph. van PoptaADDRESS FOR EDITORIAL MATTERS:CLARION46 Sulphur Springs Road, Ancaster, ON L9G 1L8Fax: (905) 304-4951E-Mail: [email protected] FOR ADMINISTRATIVE MATTERS: (subscriptions, advertisements, etc.):CLARION, Premier Printing Ltd.One Beghin AvenueWinnipeg, MB, Canada R2J 3X5Phone: (204) 663-9000 Fax: (204) 663-9202Email: [email protected] Wide Web address: http://clarion.home.ml.org/

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IN THIS ISSUE

Editorial – Mission at home and planting new churches — J. Geertsema......................................422

Treasures, New and Old – Broken Bones Heal Stronger — P. Aasman ................424

The Covenant and the Christian Life (Part 2)

Assurance and Election — J. De Jong ..........................425

Philipp Melanchthon on Reformed Education — R. Faber ..................................................................428

Ray of Sunshine — Mrs. R. Ravensbergen ..............................................432

Credo Christian High School Graduation 1998 — Ron de Haan............................................................433

Reflections – Bibles — R. Winkel....................................434

Book Reviews — C. Van Dam ........................................435

Book Notices — C. Van Dam, S.C. Van Dam ................437

Our Little Magazine — Aunt Betty ..................................438

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What’s inside?In this issue, you will find the second and final in-

stallment of Dr. J. De Jong’s speech on the covenant.From Scriptures and the confessions, he shows the re-lationships between the covenant, assurance of faith,and divine election.

We are again pleased to feature an article by Dr.Riemer Faber. Recently, we published an article fromhis hand about Martin Luther on Reformed Educa-tion. This time Dr. R. Faber writes about PhilippMelanchthon on Reformed Education.

Mr. Ralph Winkel reflects on what to do with thatshelf of Bibles you never use anymore.

Mrs. Ravensbergen adds her regular Ray of Sun-shine to the pages of this issue.

Prof. Geertsema provides the editorial; Rev. PaulAasman offers you a meditation. We round things upwith a few book reviews and notices. Enjoy!

GvP


TREASURES, NEW AND OLDMATTHEW 13:52

By P. Aasman

Broken Bones Heal StrongerLet bones you have crushed rejoice. Psalm 51:8b

The soccer ball was about twentyfeet away from both of us, and I knewthat I would get there first. But justbarely. I’d be able to maybe get away agood kick, but at the very same instant,I’d be body-checked but good. Mybrother had no mercy. He was biggerthan me. I don’t recall whether or not Igot the kick away, but I do recall thebody-check. I tried to catch myself byfalling with my arm stretched outstraight. I heard a cracking sound andit seemed that I could feel it run right upthrough my shoulder.

The next few hours were a mixtureof pain and fear. Certainly tears. Thekind doctor who attended me at thehospital encouraged me with memo-rable words. He said that the humanbody has such remarkable healingpowers that when a broken bonemends properly, it ends up beingstronger then it was before. In my ownway I found comfort in this. In a fewmonths, I would be able to brag that myarm was uncommonly strong. At leastthe two bones which had broken wouldbe. For a grade four boy, such braggingrights were important.

The healing power of which thedoctor spoke to me does not just residein the body. It is God’s power that healsthe body. After my arm was broken,He made it stronger by healing it. Thehealing power of the human body is areason for being in awe of God’s good-ness. But the healing power of the hu-man spirit is a much greater reason forbeing in awe of God’s love.

As Christians, we become strongerand stronger. We gain in strong parts. Itcannot be otherwise. If we don’t becomestronger, we simply are not Christians.

Let me explain. Sin has a way ofseducing us into doing, saying or think-ing things that we really do not want todo, say or think. When we do what wedo not really want to do, then our sinfulnature rejoices, but our new nature feelspain. The weight of a sinful deed be-comes a terrible burden to a sanctified

heart. And if we do not confess our sinand repent of it, the weight will get heav-ier until it suffocates our righteous heart.

After we have committed a sin, wewill do one of two things. We can keepturning away from God, fleeing his pres-ence and grieving the Holy Spirit in or-der to hold on to the pleasure of satisfy-ing our sinful nature. If we do that, ourlove for God will die. Sin has broken usand without healing grace, our spiritswill bleed to death. On the other hand,we can stop a sinful pattern, clearlydeclare in our minds that the sin is eviland that it was very wicked of us to havedone it, and then, admitall this to God.

Jesus promises thatnone of his sheep will belost. He will search themout and bring them backto the fold. The goodShepherd carries a shep-herd’s staff. When theLord Jesus strikes me withthat staff, it hurts. It is notthat our Lord is harsh orcruel. He loves us toomuch to let us go. He willbring us back even thoughwe are extremely stub-born and we “kick againstthe goads.” He will notpermit his elect to be lost.That is a reason for thanks-giving. Yet, because Iwander so far, it will bevery painful when mySaviour turns me aroundand brings me all the wayback. These are the blowsof a friend which aresweeter than the kisses ofan enemy. But be sure ofthis: Our Lord will causeus pain. It will be like thebreaking of bones.

God says that it is onlythose who are crushedand broken that He willaccept into his presence. It

is only those who have been daily con-verted, who have repented afresh forsin, who are broken by sin that He ac-cepts. He receives us in order to heal us.He heals spirits at least as well as Heheals bones. When we come beforeHim with a broken heart and a contritespirit, He will heal us so that we arestronger spiritually than before. He willin the end enable us to gain the victoryover the devil until at last we crush himunder our feet.

Rev. Paul Aasman encourages the flockwith memorable words of healing inGrand Valley, Ontario.


The following article is the second partof a speech held in Ancaster on Sep-tember 25, 1996. The first instalmentwas published in the previous issue.

Covenant and assuranceIn this second article we turn to the

question how through the aspect of per-sonal appropriation we come to the as-surance of faith. This is an element inthe personal realm, just as faith itself is.After all, assurance is particular and per-sonal. You look not for certainty regard-ing another person’s salvation but forcertainty regarding your own salvation.

Here, too, many questions havecome forward in recent discussions. Onthe one hand, some suggest that we aremuch too self-assured about our salva-tion and that we even come across thatway. On the other hand, there are thosewho struggle with assurance. They say: Iknow I am in the covenant and so on,but does that really give you certainty?What about the role of faith? What iffaith is weak, and struggling? Can yoube sure of the love of God? Can you besure you are a child of God? Is there nota danger that we are taking our role asadopted children for granted?

Lift your hearts!The way to true certainty and assur-

ance follows the line charted in the firstarticle: we must look not to ourselvesbut to Christ! Everything hinges on thefellowship with Christ. We may beginwith looking into ourselves, but we mustend up turning to Christ! Faith means:seeking your salvation outside of your-self in Jesus Christ. And even though thisfaith may be so buffeted as to be nearburied by the weight of sin and tempta-tion, it remains the first step in findingreconciliation and hope in God.1

This is not an automatic process, assome assert or suggest. One must cer-tainly confront the fact that God is angrywith our sins, and that his wrath goesout against sins every day (Ps 7:11). Onewho looks to himself cannot but con-demn himself before God’s throne. Butassurance comes to our conscienceswhen we hold to the conviction thatGod’s mercy triumphs over his wrath inthe life of the believer who genuinelycondemns himself and looks to Christ.2

The believer must rise in his heart tothe wonderful exchange which Godhas effected on his behalf.3

Assurance comes to ourconsciences when wehold to the conviction

that God’s mercytriumphs over his

wrath in the life of thebeliever who genuinelycondemns himself and

looks to Christ.

This does not mean that we mustfirst tremble before an angry God beforewe can have a hint of the mercy andgrace of God. In fact, as Calvin notes,true reverence before God is born out ofthe recognition of God’s mercy.4 Re-pentance is not born out of a con-frontation with the law, but out of faithin Jesus Christ. And the goal of repen-tance is the renewal of life. This re-newal of life incorporates within it theprinciple of keeping a clear conscience(1 Tim 1:19). Therefore it is impossiblefor those who are grafted into Christ by

a true faith not to bring forth fruits oftrue thankfulness (Lord’s Day 32). Andwhile those fruits themselves contributeto greater assurance in faith, the ulti-mate ground of assurance is not to befound in us or in our works, but out-side of ourselves in Jesus Christ. In Calv-in’s approach, “the free mercy of God isthe irreducible foundation of the assur-ance of faith.”5

The faith which is founded on thefree mercy of Christ is at the same timedirected solely to union with Christ. Thehighest goal in our life is not our salva-tion or our fruits, but our union withChrist through which God is glorified.Christ is here the beginning and end ofour salvation, the Author and Finisherof our faith (Heb 12:2). Ultimately ourassurance rests in our free adoption inChrist sealed in holy baptism. Also forassurance we consistently look outsideof ourselves and only to Christ.

A covenantal giftOnce we recognize this, we can

see at the same time that this is acovenantal gift first of all. For all Christ’sblessings are given in the context of thecovenant community. Not only faithbut assurance too is imparted to theentire church through the means ofgrace. So we read in the Form for theBaptism of Infants: “And if we some-times through weakness fall into sins,we must not despair of God’s mercy,nor continue in sin, for baptism is aseal and trustworthy testimony that wehave an eternal covenant with God.”And the Form for the Celebration of theLord’s Supper says: “Therefore we maybe heartily assured that no sin or weak-ness which still remains in us againstour will can prevent us from beingreceived by God in grace and from

The Covenant and the Christian Life (Part 2)

Assurance and ElectionBy J. De Jong


being made worthy partakers of thisheavenly food and drink.”

This does not mean that we treateveryone the same and let the matterrest. The congregation is the covenantcommunity, and legally all have equalstatus in the covenant. But the confes-sion also recognizes the various differ-ences that can and do exist among in-dividual members. And becauseappropriation is personal, these differ-ences can and should be brought outin the preaching as well.

What do the creeds say?Let us give a few examples. In the

Canons of Dort I/12 we read: “The electin due time, though in various stagesand in different measure, are made cer-tain of their eternal and unchangeableelection to salvation.” And in I/16 itsays: “Some do not yet clearly discernin themselves a living faith in Christ, anassured confidence of heart, peace ofconscience, a zeal for childlike obedi-ence, and a glorying in God throughChrist. . . . Others seriously desire to beconverted to God, to please Him only,and to be delivered from the body ofdeath. Yet they cannot reach that pointon the way of godliness of faith whichthey would like.” And in Chapter V/11the Canons of Dort state that “believersin this life have to struggle with variousdoubts of the flesh, and placed undersevere temptation, do not always feelthis full assurance of faith and certaintyof perseverance.” All these referencespoint to difference stages in the lives ofsaints in the church, and different levelsof assurance.

Spiritual growthThe confessions also recognize that

we are involved in a process of spiri-tual growth. So it is normal to expectthat we will be at different stages in spir-itual growth. Again, precisely becauseappropriation is personal, the preachingmay bring this out. One progresses fromone stage to the next, not by leaps andbounds, or even by climbing steps, butby a steady and growing spiritualmaturity and a deeper rooting in faithand conduct. It stands to reason thatwe are not all at the same place, eventhough we are all involved in the sameprocess. Lord’s Day 31 speaks of theway of receiving the Word, the way ofappropriation, as a process: “. . . thekingdom of heaven is opened when it is

proclaimed and publicly testified toeach and every believer that God hasreally forgiven all their sins for the sakeof Christ’s merits, as often as they by atrue faith accept the promise of thegospel [emphasis added].” Lord’s Day33 asks what the dying of the old natureis: it is to “grieve with heartfelt sorrowthat we have offended God by our sin,and more and more to hate it and fleefrom it, [emphasis added].” And inLord’s Day 44 the life to a new obedi-ence is prefixed with the same phrase:“to be renewed more and more afterGod’s image.” Article 29 Belgic Con-fession says that although great weak-nesses remain in the saints “they fightagainst them all the days of their life.”6

One progresses from onestage to the next, not by leaps and bounds, or even by climbing

steps, but by a steadyand growing spiritual

maturity and a deeper rooting in faith and conduct.

The chief element ofassurance, the

assurance of one’selection,

also comes only bylooking outside of oneself

to Jesus Christ.

The same truth is reflected in ourliturgical forms for the use of the sacra-ments. In the Form for the Baptism of In-fants we pray that the child “followingHim day by day” may joyfully bear hiscross. And we pray that the Lord may sobe with the child that he will “growand increase in the Lord Jesus Christ.”So also in the prayer for the Lord’s Sup-per we ask that the Lord work in usthough His Holy Spirit so that we might“more and more entrust ourselves toJesus Christ [emphasis added].” And inthe thanksgiving prayer we read:“Cause us to show in our whole life

our heartfelt love toward Thee andtoward each other” [emphasis added].

You will find this same line inRomans 5:3ff and in 2 Peter 1:5-7. Bothof these passages highlight the patternsof spiritual growth in the Christian life,and how we not only move in stages,but may find ourselves at various stagesin the Christian life. There is every rea-son to be aware of this and to highlightit in the preaching. In that sense thepreaching is truly barren if it does notinclude personal admonitions and ex-hortations. Just as they are found in theapostolic letters, so they must be foundin the communication of the apostolicmessage to the church today.

The communal aspectAt the same time, as we discovered

above, the personal aspect cannot bedivorced from its communal setting. Infact, the hallmark of the passages isthat assurance also is communal. Here,too, the same rule applies. Appropria-tion is personal, but the personal aspectis not the aspect with the most priority.From the personal aspect you come tothe communal, and so discover the per-sonal aspect’s framework. That appliesto faith, but the same applies to assur-ance. I do not mean to say that we sud-denly become sure about each other,but we do believe that the assurance offaith is also experienced in a communalway. Is that not beautifully expressedin the prayer before communion asfound in our Form for the Celebration ofthe Lord’s Supper?: “Let us so truly bepartakers of the new and everlasting tes-tament, the covenant of grace, that wedo not doubt that Thou wilt forever beour gracious Father, nevermore imput-ing to us our sins . . .”[emphasis added].

Perhaps two elements can bebrought out here. First, there is a per-sonal dimension in assurance in thissense that in giving assurance the Lordensures that you are not leaning onanother but are finding your assurancesolely in Christ. Second, He alsoensures that when you receive and findpersonal assurance, you at the sametime find this in consort with fellowbelievers. In personal struggle andtemptation you find the fellowship! Andthe fellowship is central! That is what itis all about! It will then be no surprise toyou that the Canons of Dort, even in thesection on perseverance, retain theplural form: the believers are assured


in their faith as the elect people, as abody, a covenant community, and notas a loose collection of individuals (seeCanons V/9-13).

The dangersOne of the more pronounced dan-

gers of modern pietism and evangeli-calism is that the focus falls on thepersonal aspect of faith at the expenseof its communal elements. The resultis a manifestation of false certainty overand above the promises of God cou-pled with a corresponding and per-haps more prevalent uncertaintyregarding our actual state. For exam-ple, false certainty arises whenever onerather easily divides people into thecategories of “saved” and “unsaved.”But with this false certainty comes alooming uncertainty as well, for whocan be sure he will remain in the cate-gory in which he has placed himself?For whenever one tries to reach formore than what is given, he or she endsup shortchanged, having less than whatcan be received in true faith. One muststay in the room of the covenant, andfind his assurance through the use ofthe means provided there.

Covenant and electionIn conclusion, a few remarks about

the relationship between covenant andelection. Like faith and assurance,election is personal and particular.Paul calls each believer to “work outyour own salvation with fear and trem-bling, for God is at work in you bothto will and to work for his good plea-sure” (Phil 2:12,13). And Peter callsthe believer to confirm his call andelection “for if you do this you willnever fall” (2 Pet 1:10). Each believermust do this, and as he does so, Godtakes his own specific journey witheach person in His covenant. Theknowledge of one’s election is the pri-mary mark of assurance. So one movesfrom faith to assurance to the confir-mation of election, all in the measureand time that God grants.

The chief element of assurance, theassurance of one’s election, also comesonly by looking outside of oneself toJesus Christ. Here the one who willinglycondemns himself because of his sinscan only look to Jesus Christ, in whomhe sees as in a mirror the image of themercy of the Father. And in the very im-age of the mercy of the Father one finds

the image or mirror of his election. Allthis comes in the way of faith consis-tently holding to the Word. This knowl-edge comes not by human ingenuitybut divine call. The knowledge of one’selection is really the seal of the HolySpirit upon the call of the gospel whichthe Spirit himself works quite personallyand individually in the heart of eachbeliever. Yet, to hold to Calvin’s line,the real seal of election is not to befound in our life of holiness or our goodconscience. “The call remains the fun-damental testimony that assures ourconscience of our election.”7

From Christ to fellowship!Here, too, the personal application

only leads you back to the communalaspect with which you began your jour-ney of faith. We all begin in the con-text of the covenant and its promises.But as we apply Scripture’s injunctionsto ourselves, we begin to walk a per-sonal journey among God’s people.However, we walk this road in the con-text of fellowship, and as we proceedwe consistently find others walking thesame road with us. We may all be atdifferent stations on the road, but weare on the same path!

This makes clear that the covenantand election can neither be identifiednor severed. To identify them is fatal;to sever them is equally so. We say thecovenant is the means through whichGod realizes His election. He gathersthe people of His choice through themeans He has appointed. We mustleave to God what belongs to Him, andwork with what He has revealed.

It is true that the fulfilment of theblessings of the covenant apply essen-tially only to the elect. The reprobateare hardened according to the just pun-ishment of God. But the final numberof the elect is known only to God. Weeach must take our place around themeans of grace He has instituted –word and sacrament – and exploitthese means each in our office to theirfullest potential. Then, in the way of thecovenant, we are made sure of ourelection.

The covenant is communal, electionis personal. But in the school of faith andin the avenue of faith that which is per-sonal becomes consciously communal,and the covenant becomes a livingreality in the faith-life of the church. Forin both covenant and election God’s

rule applies: appropriation is personal,but the gift appropriated is communal,and when you share that, you share infellowship with the whole church. Prof.Van Genderen says it this way:

In the discussion of the covenantand election, as well as the address,contents, and realization of thecovenant promise, one generallythinks in terms of the individualperson. Yet the personal and indi-vidual element is not the only fac-tor. One could even say on bibli-cal grounds that it is not theprimary consideration.8

Prof. Van Genderen then goes on totreat a number of biblical passages inwhich the plural dominates in theaddress of God’s people. This does notrule out the singular references, but putsthem in a specific framework.

Here the same truth applies. Thecommunal aspect: that is the goal offaith! That remains the framework inwhich personal faith works itself out!That is what we live and die for! Thisdoes not cancel out personal faith.However, in the aspect of communionand fellowship our personal faithcomes to its highest expression. In theend, we are never alone. We believe asmembers of Christ’s body, and there-fore take our place among the mem-bers in order to work for the smoothfunctioning of the whole. In this way,when every part is working properly,the whole body is built up in love. Thisis the rich gift that carries over throughthe grace of God from our world to theworld to come.

1Calvin says: “But no one can be fully per-suaded that he belongs to God unless he firstrecognizes God’s grace.” cf. InstitutesIII.iii.2. From faith flows repentance andconversion.2This is the approach of Calvin. See R.C.Zachman, The Assurance of Faith. Con-science in the Theology of Martin Lutherand John Calvin (Minneapolis: FortressPress, 1993) 182ff.3On the “wonderful exchange (mirifica com-mutatio) see Calvin, Institutes, IV.17.2. Thisthought comes from Luther, and has oldroots, see Luther Works, 31 (Philadelphia:Muhlenberg, 1957) 351.4Zachman, 1935So Zachman, 2116See on this W. Kremer, Priesterlijke Predik-ing, (Amsterdam: Bolland, 1976), 267So Calvin, cf. Zachman, 2198J. Van Genderen, Covenant and Election(Eng. trans. Neerlandia: Inheritance Publica-tions, 1995) 76.

IntroductionPhilipp Melanchthon (1497-1560)

was called the “Teacher of Germany”for a good reason. Active in the estab-lishment and reform of schools for morethan forty years, Melanchthon guidedthe development of the educational sys-tem in Germany. He wrote the consti-tutions of many reformed schools, com-posed the ordinances of several newlyfounded or restructured universities,and advised academic administratorsthroughout Europe. He also wrote manytextbooks, grammars, and handbooks ofeducation. As professor in the Arts fac-ulty at Wittenberg University, Melanch-thon taught hundreds of students whoas teachers later implemented educa-tional changes throughout Germany.And as the reformer most inclined tointellectual culture, Melanchthonsought to define a theory of educationthat was based on scriptural principles.It is no wonder, then, that Melanch-thon’s contemporaries called him“Praeceptor Germaniae.”

There were many influences uponMelanchthon’s views of education, buttwo should be noted especially: Hu-manism and the Reformation. Melanch-thon developed into a scholar of theforemost rank from the time that hecame under the tutelage of JohannReuchlin, one of northern Europe’s lead-ing humanists. But while the rebirth oflearning associated with the Renais-sance would help all reformers in thesixteenth century to redirect the Christ-ian faith to its scriptural origins, it wouldalso cause friction and inevitable con-flict with the doctrines of justificationby faith alone, the authority of Scrip-ture, and other Reformed tenets. Forone principle of secular Humanism isthat, by means of learning, one may beable to advance the fortunes of human-ity. The “liberal arts” that were redis-covered during the Renaissance wereso called because, it was believed, they

liberated one’s mind from the mastery ofothers. Humanist education makes theindividual capable of thinking criticallyand deciding what is right moral action.By studying the societies of the past onewould learn to appreciate the moralqualities of balance, simplicity, har-mony, beauty and truth – qualitieswhereby the human soul could be im-proved. By means of eloquence, logicalreasoning, and fine writing, the human-ist would convince others of this way toimprovement. Melanchthon, it shouldbe stated, was not merely trained in theliberal arts, he excelled in them.

Already at the earliest beginnings ofthe Wittenberg Reformation, however,Melanchthon promoted theologicalreform. He embraced the doctrine ofjustification by faith, and together withLuther formulated the expressions of theother principles. Contrary to the hu-manists and their positive view ofmankind, he steadfastly professed thedepravity of fallen humanity. Melanch-thon always believed that salvationcomes only by the cross of Christ, andthat no creature can earn righteous-ness. Also the doctrine of the priesthoodof all believers affected Melanchthon’sviews of education: learning was not for

future clergy and church leaders alone,but for all people, girls as well as boys,poor as well as rich, simple as well asgifted. Education was to serve all be-lievers in developing their callings inGod’s kingdom. The newly rediscov-ered biblical truths, therefore, requirednot merely a change in the curriculumof schools, but a completely newexpression of the principles supportingChristian education. Throughout hislife, but with varying success, Melanch-thon sought to define and develop justsuch a system of Reformed education.

According to one modern view,Melanchthon attempted to form the prin-ciples of Humanism and Reformed faithinto a theory of education. Certainly inhis own career, Melanchthon integratedthe rebirth of learning with the reform ofthe church. Seeing the difficulty, orrather impossibility, in Luther’s schemeof placing humanist education in theservice of the church, Melanchthonexamined the compatibility of Renais-sance values with the Christian faith.Modern critics wonder how successfulMelanchthon was in doing so, but it isclear that he constantly subjected learn-ing to faith. Luther himself attests to this,for, able to smell a humanist rat at a greatdistance, he never accused Melanchthonof betraying the Reformation.

The reasons why Luther continued tocollaborate with “Master Philipp” revealwhy Melanchthon advanced both learn-ing and the Reformed faith. Both men de-spised the anti-educational and anti-in-tellectual strains within Protestantism. Inthe famous 95 theses, Luther stated that“Christians must be taught,” meaningthat faith is a sure knowledge as well asa firm confidence. And Melanchthonmade it one of his life’s goals to dispelthe foolish notion that a Christian’signorance is bliss. The two reformersalso desired to provide reformed doc-trine and life an academically crediblebasis, for they had observed that falseteaching and false customs arose from


Philipp Melanchthon onReformed Education

By R. Faber

an ignorance of Scripture’s teaching.Melanchthon wished to fight Romanistheresy with cogent arguments, and alsoto raise the level of discussion within theProtestant camp. The rebirth of theChristian faith had to be accompaniedby the rebirth of learning.

Melanchthon integratedthe rebirth of learningwith the reform of the

church.

Melanchthon wrote numerous trea-tises dealing with education and learn-ing. In this article we shall consider onlytwo of them, namely the lecture OnImproving the Studies of the Youth andthe speech In Praise of the New School.They present some of Melanchthon’skey thoughts on learning, including hisviews on the basis, method, and goalof reformed education. However, weshall also consider briefly the influentialtract Instructions for the Visitors ofParish Pastors in Electoral Saxony, com-posed by Luther and Melanchthon, asthis work reveals their ideas about thepractical aspects of education. We shallobserve the way in which Melanchthonseeks to develop the concept ofReformed education, and shall con-clude by noting a few of the differencesbetween Luther and him.

On Improving the Studies of theYouth (1518)

Melanchthon’s published interest ineducation begins with his inaugurallecture at Wittenberg University in1518, entitled On Improving the Stud-ies of the Youth.1 The speech traces thehistory of education from biblical times,noting the steady decline in the knowl-edge of Scripture and the liberal arts.Over time, Melanchthon says, “badthings began to be taught as if they weregood (49),” the authority of the churchreplaced the authority of Scripture, andthe teaching of man replaced the teach-ing of God. Consequently, the trueChristian religion was altered into “cer-emonies, human traditions, constitu-tions, decretals, chapters, extrava-gances, and the glosses of second-ratescholars (50).” This decline of scripturalknowledge affected the well-being ofchurch and society. From Melanch-thon’s perspective, the Middle Ageswere marked by ignorance and impiety.

The University of Wittenberg, bycontrast, provides the opportunity toimprove learning and spirituality. Hisnew colleagues, Melanchthon notes,are already promoting a new approachto Scripture and education that serves toreverse the decline. Stating the purposeof his speech, at the same time the pur-pose of his planned career at Witten-berg, Melanchthon announces to hisfuture students that he hopes to helpthem understand “the rationale behindthe revival of studies . . . so that whenthe order and path of learning is known,you may decide how the course of stud-ies may be embraced with greater ben-efit and less danger (48).” Casting asidethe teaching methods of previousgenerations, Melanchthon rejectsscholasticism and its apparently obscureand irrelevant ways of argumentation.Especially in studying Scripture, the stu-dent should not waste his time on the“many frigid glosses, concordances, dis-cordances, and still many other hin-drances . . .” (55). He should turn directlyto the primary sources, as these bear di-rectly upon his earthly and spiritual life.

The rebirth of theChristian faith had to be

accompanied by therebirth of learning.

The newly appointed professorstates his intention to follow theapproach already chosen by Luther andthe other colleagues at Wittenberg. Infact, Melanchthon promotes the samedisciplines later advocated in Luther’sLetter to the Councilmen that theyEstablish Christian Schools (1524): lan-guages, literature, history, rhetoric. Healso provides reasons for these choices.A proper appreciation for history, forexample, is necessary because this dis-cipline teaches “what is beautiful, bad,useful, useless. . . .(54)” Knowledge ofGod’s work in history is relevant for con-temporary times, since the past informsand shapes the ideas that are current inthe present. About this disciplineMelanchthon is so bold as to state: “Noaspect of life, either public or private,can do without it. It is to this that theadministration of urban and domestic af-fairs is indebted” (54). To use Luther’sclassification, history helps one under-stand the position of God’s creatures inboth the temporal and spiritual realms.

Melanchthon also proposes to revealthe value of studying literature, for hebelieves that it imparts a better under-standing of the human experience andthe way it has been expressed. Literaturedeals with “things that pertain to knowl-edge of nature and also to the formingof manners (54)”; furthermore, it teachesone to “speak fittingly and fluently aboutmorals (54).” Reading the writings ofother people helps one to understandwhat humans are like. Melanchthon alsoadvocates the skills of reasoning, elo-quence and fine writing, which teachone to express the truth most accuratelyand convincingly. Accepting for the mo-ment the advantages granted by hu-manist education, Melanchthon intendsto move Wittenberg into the “modernage” of learning. For the reformers thismodernization means a return to thesources, and especially to the only truesource, Scripture. Of all the works thestudent should read, the Bible is the cen-tral book; it is “the real thing and notthe shadow of things (54).”

While it may appear that Melanch-thon promotes a kind of “baptized Hel-lenism” in this speech, it should benoted that he explicitly distinguishes thestudy of humanity from the study ofGod. To put it differently, he affirmsthe biblical antithesis between secularand sacred, and warns his students “. . .that we not improperly contaminatethe sacred with alien literature [Titus2:7-8].” In fact, it was one of the lapsesof the Medieval church that it failed todistinguish between the profane and theholy, between Aristotelian philosophyand Christian theology. But the works ofGod cannot be compared with theworks of man, Melanchthon argues, for“the odor of the ointments of the Lordis far sweeter than the aroma of humandisciplines (55).” While the mouths ofmen speak lies continually, all truth isfrom God, and “His truth will be yourbuckler.” Nevertheless, since the “sa-cred things are the most powerful forthe mind, work and care are necessary(55)”; one must be educated in order tounderstand God’s Word and his will inour lives. Therefore, “with the Spirit asleader, and the cults of the arts as ally,we may approach the holy (55).” Inkeeping with this principle, Melanch-thon proposes to his students that hebegin lecturing on Homer’s epic poetryand Paul’s letter to Titus.

In Praise of the New School (1526)Another important source for

Melanchthon’s thought on education is


the address he delivered upon the open-ing of a new school in Nuremberg in1526, In Praise of the New School.2 Thecivic leaders and businessmen of thiscity had responded to Luther’s call toestablish schools, and Melanchthonbegins his speech by complimentingthem on their action. He also endorsesthe argument, made by Luther in the Let-ter to the Councilmen that they Estab-lish Christian Schools (1524), that edu-cation benefits state as well as church.

Knowledge of God’s work in history is

relevant . . . since thepast informs and shapes the ideas

that are current in the present.

As might be expected of a speechfor municipal leaders and supportivebusinessmen, In Praise of the NewSchool deals with the role of educationin preparing good citizens. “In the wellconstituted state,” says Melanchthon,“the first task for schools is to teachyouth, for they are the seedbed of the city(63).” A liberal education is crucial forthis task, as without it “there could beno good men, no admiration of virtue, noknowledge of what is honest, no harmo-nious agreements concerning honestduties, no sense at all of humanity (60).”As in his inaugural lecture at Witten-berg, so too here Melanchthon alerts hisaudience to the value of studying his-tory, literature and philosophy for thecultivation of good citizens. Counteringthe prevailing attitude that youthsshould acquire trades and skills wherebyjobs could be acquired, Melanchthonencourages parents to look beyond theobvious but simple goal of getting ajob. Virtuous and noble citizens, whoseek to promote the well-being of thetemporal realm in which they live, arethose who have studied the subjects thatteach them about social life. ThusMelanchthon asks, how can anyone bea good civic leader if he has never read“that literature in which is contained allthought on the ruling of cities (63)”?Going beyond the practical advantagesgranted by schooling, the “Teacher ofGermany” instructs parents to encour-age their children to learn about virtues,

ideas, and principles. Children whowill best contribute to the state are thosewho understand the higher goals of theirvocations. They must learn the virtuesof their chosen professions, and see theirown tasks in the context of the largerpurposes of the temporal realm.

Not drawing the distinction be-tween the spiritual and temporal realmsas sharply as Luther does, Melanchthonviews education as integral to religiousand civic life. By focussing on the train-ing of the individual, Melanchthonseeks to unite the religious and civic du-ties of each believer. According to him,education should be seen as contribut-ing to the formation of the humanbeing, rather than as performing distinctfunctions in two spheres of activity. Forthis reason Melanchthon speaks aboutchurch and state in one breath. With-out education, he argues, there can beno knowledge of the earthly estate and“no correct views of religion or of God’swill for mortals (60).” The civic leadersare encouraged to support Reformededucation for “unless you preserve liter-ature, religion and good laws cannotendure (63).” Moral and intellectualdevelopments are connected, and reli-gious piety is linked to civic responsi-bility. In short, Melanchthon applieseducation to the whole person ratherthan to two aspects of one person. Ac-cording to Melanchthon, then, the goalof education is “learned piety.”

The Instructions (1528)The combining of religious and

intellectual reform found its expressionin several works by Melanchthon, but ismost succinctly expressed in the

Instructions for the Visitors of Parish Pas-tors in Electoral Saxony (1528).3 Lutherand Melanchthon penned this docu-ment in order to assist in the reform ofchurches and schools. It comprises twoparts: 1) a summary of the doctrine ofthe Reformed faith as it should be taughtin the churches, and 2) a summary ofrules for Reformed schools. After receiv-ing approval from the faculty at Witten-berg University, the Instructions weresent to all churches in the region, in thehopes that it would effect some unity inchurch and school. The second part isuseful for our present purposes, as itcontains detailed advice concerningcurricula and levels of instruction atthe elementary schools.

The premise for Reformed schoolingis baldly stated: “because it is God’swill, . . . parents should send their chil-dren to school, and prepare them for theLord God so that He may use them forthe service of others (314).” Also clearlystated is the purpose of this part of theInstructions: to provide a “syllabus ofstudy so that the youth may be rightlyinstructed (315).” After a brief intro-duction, the Instructions dealing withschools proposes that elementary edu-cation be divided into three main sec-tions, or divisions.

Parents should send theirchildren to school, andprepare them for the

Lord God so that He mayuse them for the service

of others.

The first division in the elementaryschool consists of children who are start-ing to read. The suggested text is a primercontaining the basics of grammar, aswell as the Lord’s Prayer, the Creed, andother prayers. All this in Latin, not Ger-man. For while Luther and Melanchthonthought it unwise that children learnmany languages because it would betoo complicated for them, they stronglyencourage – indeed assume – instructionin Latin, as this language would providestudents with grammatical skills readilyapplicable to their own language and toScripture. After all, the standard editionof the Bible was still in Latin. For thisreason the goal in grade one was build-ing up vocabulary, memorizing the rulesof grammar, and learning to write. Stu-


dents should also develop their skills ofmemory, and learn music.

In the second grade, besides learn-ing more music, students shoulddevelop their reading and writing skills.The teacher should inculcate his chargeswith good morals; the ones in Erasmus’Colloquies that “are useful and edifyingfor the children (317)” may be learned.Students at this level should also mem-orize classical proverbs, and readAesop’s Fables. They then go on to studyadvanced grammar, etymology, andsentence structure. “The children are torecite these grammatical rules frommemory, so that they are compelledand driven to learn grammar well (318).”On one day of the week, the class muststudy Scripture, for “it is essential thatthe children learn the beginning of aChristian and blessed life (318).” Inteaching Scripture, the schoolmastershould avoid difficult or contentiouspassages, focussing instead upon thoseparts which teach “what is necessaryfor living a good life, namely, the fearof God, faith, good works (318).” Sec-tions of the Gospel of Matthew areparticularly advocated, as are thosePsalms that “contain in themselves asummary of the Christian life, and speakabout the fear of God, faith and goodworks (318).” Mentioned by name arePs 112:1, Ps 125:1, and Ps 133:1.

The repeated words, “thefear of God,” reveal an

emphasis upon the moralaspect of education.

Students entering the third divisionhave studied grammar well, and showpromise of further learning. Theseadvanced students should continue tolearn music, and to develop their skillsin translating and interpreting literature,including the poets Vergil and Ovid, andCicero, Roman orator, politician andphilosopher. When these skills havebeen developed, students may go on toacquire the ability of public speaking,cogent arguing, and eloquent writing.

These instructions and the threedivisions of education set out in themhave been much studied, and thedebate concerning the reasoningbehind the proposals continues. Whathas become clear, however, is thatMelanchthon and Luther attempted toeffect a number of Reformed principlesin them. One is the priority granted to

the spiritual realm. The repeated words,“the fear of God,” reveal an emphasisupon the moral aspect of education.While the first part of the Instructionsstresses the teaching of the basics ofthe Christian faith in church, the secondemphasizes the role of the schools inadvancing knowledge of the command-ments, creeds, and prayers. Studentswho had learned how to read, couldread the Bible, and so fulfil their dutiesas prophets, priests and kings. Knowl-edge of grammar, dialectic and rhetoricwould help every believer to read, in-terpret and explain the Bible. Memorywork, musical skills, and logical think-ing would help the student to learn thevalue of control, self-discipline, andorderliness. Furthermore, the studentswould learn, as a group, the tenets ofthe Christian faith, and so form a gen-eration of like-minded believers.

“We destroy argumentsand every proud obstacleto the knowledge of God,and take every thoughtcaptive to obey Christ”

(2 Cor 10:5, 6).

It should also be noted here that animportant educational tool developedby Luther and Melanchthon was thecatechism. Luther’s Small Catechism,developed and adapted by Melanch-thon, became a widely used textbook inReformed schools of the sixteenth cen-tury. There are several reasons for this:it presented the key elements of the Re-formed faith in direct and short state-ments. It could also function as ateacher’s manual for instruction. And itpresented a simple interpretation of theTen Commandments, the Lord’s Prayer,the Creed, etc. And its composition inthe form of questions and answersserved well in the classroom. As ameans of indoctrination, then, the cate-chism would help bring about harmonyin the church by uniting young stu-dents in their understanding of the faith.

ConclusionsIn conclusion it will be worthwhile to

summarize the main features ofMelanchthon’s views on education, andto compare them with his fellow re-former, Martin Luther. As might be ex-pected of a reformer with humanist train-

ing, Melanchthon held education in highregard. He even believed that schools assuch were ordained in Scripture. Hesought to support this view by pointing tothe “teachers” in the Bible: Moses, theschools of the prophets, the apostle Pauland his spiritual students, and the GreatRabbi, our Lord Jesus Christ and his dis-ciples. All the doctrines of Scripture, ac-cording to Melanchthon, may be viewedas teaching that is handed down by faith-ful instructors. The function of schools,then, is to inculcate, preserve, and passon the true teachings of the Bible. In or-der for church and society to be trulyReformed, Melanchthon concluded, ed-ucation must be improved continually.

Whereas Luther viewed educationmore as preparatory to the understandingof the Gospel, Melanchthon believedthat learning had an end in and of itself.Languages, for example, were viewed byLuther more as a means whereby theSpirit spreads the gospel in this world,and not – as Melanchthon thought – aspart of the rediscovery of the humanbeing. And for Melanchthon, learningand education perform a more positiverole in the renewal of the church andsociety; the revelation in Scripture canonly be appropriated via knowledgegained through learning. To express thisview in different terms: Melanchthonsought to understand more deeply therelationship between God’s revelation ofsalvation and mankind’s ability to un-derstand and reason. He wished to de-fine the relationship between faith andknowledge, belief and learning. He de-sired to comprehend how the heritageof the Western world in ancient Greeceand Rome related to the true biblical her-itage. In so doing, he did not seek toplace Humanism and Christianity on apar, but to subject all learning to therevelation of God, and to do so for thepraise of his glory. This view of educa-tion was summed up for him in 2Corinthians 10:5, 6: “We destroy argu-ments and every proud obstacle to theknowledge of God, and take everythought captive to obey Christ.”

Dr. Riemer Faber is professor of classicsat the University of Waterloo.

1An English translation of the Latin text maybe found in R. Keen, A Melanchthon Reader(New York, 1988), 47-63; quotations of thespeech come from this edition.2Citations of this speech come from R. Keen’stranslation in A Melanchthon Reader, 59-63.3Citations from Instructions are taken fromthe translation by C. Bergendoff, in H.T.Lehmann, ed., Luther’s Works. Vol. 40(Philadelphia 1958), 269-320.



Dear Brothers and Sisters,Some people are so very physically handicapped that

you hardly dare to look at them. That is sometimesquite embarrassing when you meet these people regu-larly. It needs courage and prayer to interact with such aperson in an as normal as possible manner. For youalmost feel ashamed to be able to walk around freely ontwo healthy legs.

Yet there is light in such situations. When such achallenged person is a child of the Lord, then you maytrust that he or she is a person with a Future. That Futurehas started today already. That is a source of immeasur-able gladness in a vale of tears and sadness! It is a daily,God-given comfort. Not only for the person him/herself,but also for the people around them.

For many years there was a severely physically chal-lenged person in my life. I had never before seen a per-son who was as handicapped as she was. The only“normal” parts on her body were her arms and herhands. Also mentally she was very bright. She knew theBible to a T, and you could have good conversations withher. Once in a while she would have a terrible tempertantrum. Woe to the nurses who would be her victims atsuch times. . . .

She was very active with her hands. She crochetedand knitted and wrote. She made many friends andacquaintances happy with little home-made gifts. Shealso often surprised the other patients and visitors withthe sounds of her flute that could be heard coming outof her room.

When the doctor forbade her to use her hands tem-porarily, everything became rather difficult. In those daysshe sought some refuge at the TV now and then. Onemorning she watched with much interest a religiousprogram. At the end of the show I was standing besideher bed. A choir sang very beautifully and someonespoke a message especially for sick and challenged peo-ple. The speaker ended his speech by saying that it waseasy to understand that these people, because of theirphysical difficulties, often displayed a strong desire to goto heaven.

With a quick move she aggressively turned off theTV. She looked at me and said, “I do not at all agree withthe last comment he made. If we long for heaven, doesnot that have to be because our sins are bothering us?Are not our sins the cause of the separation betweenthe Lord and us? My short tempered nature causes memuch more grief than my handicapped body.”

How did I leave her bedside? I do not remember.Did she notice my tears? It does not really matter.

The Lord God taught me a visual lesson that morn-ing. In the school of life I was allowed to witness a little

portion of His grace and greatness. A weak and sinfulchild of the Lord was, on her way to her Future, a visi-ble letter from her Saviour!

(Translated from an article by A. Sarel. Publishedwith the permission of Reformanda.)

With many woes the wicked are afflicted,But he who trusts in God is well protected;Him will the LORD with steadfast love surround.Those who revere Him are with mercy crowned.Be glad, O righteous, in the LORD rejoicing;Exult in Him your jubilation voicing,For light and life He will to you impart.Now shout for joy, you men of upright heart.

Psalm 32:5

Birthdays in October:6: Henry VanderVliet

“ANCHOR HOME”361 30 Road, RR 2Beamsville, ON L0R 1B0

17: Alan Breukelman2225-19 StreetCoaldale, AB T1M 1G4

22: Nelena Hofsink“BETHESDA CLEARBROOK HOME”32553 Willingdon Cr, Clearbrook, BC V2T 1S2

25: John Feenstra“ANCHOR HOME”361 30 Road, RR 2Beamsville, ON L0R 1B0

28: Mary Ann DeWit“BETHESDA” 6705 Satchel Road, Box 40Mount Lehman, BC V0X 1V0

Henry, who has moved into the Anchor Home quitea few months ago, will be 21, Alan 32, Nelena 38,John 40!!!, and Mary Ann 42.

Congratulations to all of you, and until next month,

Mrs.R.Ravensbergen7462 Reg. Rd. 20, RR 1Smithville, ON L0R 2A0

e-mail: [email protected]

RAY OF SUNSHINE

By Mrs. R. Ravensbergen

Future

Credo Christian High School Graduation 1998

By Ron de Haan


At 11:00, Thursday, June 25, 1998,the last bell sounded almost cheerfulas the last exam for the grads was com-pleted. Twelve years of schooling hadcome to a close. And now it was time toprepare for the ceremony that eveningand the banquet the next!

No doubt the days just prior to thegraduation ceremony and subsequentbanquet were something of a blur forthe 59 students at Credo Christian HighSchool. There were suits to press,gowns to prepare, ties to straighten andshoes to polish. And that is to say littleabout vacation plans, university prepa-ration, and planning summer workschedules. For the next two days,though, are those cameras ready?

Approximately 1200 members ofthe school community came out to wit-ness the 1998 graduation and were im-pressed with this classy group of grads.

After the entrance of the class of ’98,grad Trudy DeWit welcomed family,friends and honoured guests. PrincipalEd Vanderboom offered the openingspeech and reminded the grads andaudience of God’s grace that was feltfor “this little Christian school.” In spiteof the imperfections of parents andteachers, it was a blessed year. UsingKing David as an example, Mr. Van-derboom illustrated our weaknessesand the overwhelming power of God’sgrace. He issued the challenge to thegrads: Are you ready?

Mr. Jim Dykstra spoke on behalf ofthe parents. He spoke about the need torecognize where we were, are, andwill be in the future. He also made thepoint that unlike the public, secularschools who teach relativism and thattruth is in the eye of the individual, weChristian, Reformed believers have a

constant: our heavenly Father whotakes care of his own in all situations oflife. Mr. Dykstra also reminded thegrads to call on God in prayer and seekhis ways by searching the Scriptures.

Chairman Jake VanLaar, principalVanderboom and vice-principal HarryMoes then proceeded to present thediplomas which were accompanied byJ. Douma’s The Ten Commandments.Fifty-nine names later, there was a gen-erous “Kodak moment” followed by thegrads’ song, Steve Green’s “The Plan.”

Jaclyn VanderHorst had the privi-lege of speaking as class valedictorian.Using the analogy of the mirror shespoke about “reflections” and the needto reflect Christ-like qualities in ourlives. Only God is perfect and we dofall short so often. Yet, even after we“flip the tassel” and move into adult-hood we grads need to examine our-


Years ago I read about Dutchmentrudging down the streets of Amster-dam on the way to the Dutch Bible So-ciety. These people carried all kinds ofBibles – the Old States-General Bible(“Statenvertaling,” comparable to theKing James Version) and newer transla-tions. Where did all these translationscome from? From deceased parentsand other near relatives and as well asfrom personal copies of translations thatwere outdated.

The other day I counted how manyBibles I have accumulated over theyears – King James Version, RevisedStandard Version and New InternationalVersion as well as study Bibles. Whatwill my sons eventually do with all thoseDutch and English Bibles? Throw themout like old newspapers or keep themuntil their children make that hard deci-sion? Are we supposed to idolize Bibles?No way! But, they should always behandled with awe and reverence.

Having God’s Word in your handscreates a certain responsibility. Againthink about those Dutchmen bringingthose Bibles to the Society. Most ofthem did not want to part with thoseworn-out books which have beenrevered in the families for generations.Neither did they want to throw them outlike garbage. When they entered the So-ciety’s office, most would generally say:“I hope you can find a place for them”and walk out.

Some churches have pew Bibles,in addition to copies of the Book ofPraise. Quite a few are used to supportthe knees against the pew in front.Damage does occur. This is a shamebecause Bibles are being abused. Againa certain amount of reverence shouldbe shown. Rev. W.W.J. Van Oene oncewrote that he was in favour of eachchurch member carrying his own Bibleand Book of Praise to church. Becauseof pride of ownership, it surely would

improve the handling of these books.However, many of our Reformedchurches have them in the pew racks. Itdoes help a lot for all members to fol-low the Scripture reading and the textof the sermon. Both ways, having yourown or using the ones in church havetheir advantages. But the most impor-tant is to use these Bibles with respectand awe.

With 14,700 members in ourchurch federation and with DutchBibles and different English translations,plus the study Bibles, there may beabout 40,000 Bibles in use right now.What is your guess?

Sooner or later decisions have to bemade what to do with all those Biblesthat are no longer used. Who has thesolution?

Mr. R. Winkel is a member of the Prov-idence Canadian Reformed Church inEdmonton, Alberta.

REFLECTIONS

By R. Winkel

Bibles

selves (in the mirror of God’s Word) andseek our lives outside of ourselves inHim. A stunning challenge indeed!

Several students were then pre-sented with awards and scholarships

for some very fine academic perfor-mances. Entrance scholarships, districtscholarships, bursaries were passed onto these deserving students; and one,Bonnie VanLaar, was awarded the

Governor’s General’s Bronze Medal.Congratulations! All in all, great reasonfor gratitude.

The following evening was a timefor the celebratory banquet. This welldressed crowd of 280 people took insome food, fun and laughs and even afew tears as good-byes were expressedto four teachers: Brad Davis, Dave Kieft,Bert Moes, and Ron Smouter. On thisbeautiful evening, students enjoyedmore picture taking with friends andfamily (with the help of one father’sModel T! At least that’s what I think itwas). A variety of excellent music,drama and awards were part of theevening’s festivities.

It was good to hear so many gradssay how they will miss the halls ofCredo. Indeed, the school will not bethe same without this group of youngpeople, even though we will have over80 to replace them, D.V., in September,1998. May the Lord bless their lives inhis service.


Creation and ChangeDouglas F. Kelly, Creation and Change.Genesis 1.1-2.4 in the Light of ChangingScientific Paradigms. Fearn, UK: Men-tor, 1997. (www.geanies.org.uk/cfp)paperback; 272 pages; $ 15.99 U.S.

This is an excellent book. It defendsthe clear and obvious meaning of whatGod, the Creator, reveals to us in Gen-esis 1 and 2 and it persuasively arguesthat the time has come for a major par-adigm shift in the scientific interpreta-tion of origins. While the dogma ofevolutionism is still dominant today, itis more and more being questionedand challenged across a broad field ofstudies and disciplines. Kelly shows thatthere is no need to apologize for whatScripture clearly teaches as the histori-cal event of creation or to seek refugein some sort of figurative explanationof what is recounted for us in the firstchapters of the Bible. God made theworld in six days and we, therefore,live on a young earth.

Although Kelly is not a scientist buta theologian who teaches SystematicTheology at Reformed TheologicalSeminary in Charlotte, North Carolina,it is obvious that he has studied andread widely in scientific literature. Hetakes great pains to be fair to the scien-tific community and has consulted withscientists in the writing of this book. Inhis preface he also openly states thathe will “gladly correct any errors I canbe shown, should there be future edi-tions of this book” and expresses thehope that scientists will join the discus-sion about the need for abandoning thecurrent scientific explanation of originswhich, as he shows elsewhere in hisbook, is hostile to Scripture (p. 10).

Kelly begins his book by showinghow important it is that we believe inthe creation account of Genesis andthat we do not believe in evolutionism(which also needs to be believed sinceit too cannot be scientifically proven).Accepting the clear teaching of theBible as true rather than evolutionismmeans acknowledging that God cre-ated man after his image rather than be-lieving that man evolved out of “the

slime” and is part of the animal worldwith all the detrimental consequencesthis has for one’s world view, outlookand morals.

“There is no need toapologize for whatScripture clearly

teaches as the historical event of creation.”

There are two major components inKelly’s study. First, Kelly gives a carefulexegesis of the text of Genesis. His ex-planation is to the point and groundedin the fullness of Scripture. Kelly also in-teracts lucidly with past and present in-terpretations and does not shrink backfrom difficult questions. He is also notafraid to acknowledge where proper thelimitations of our understanding. Herecognizes the danger of trying to saymore than Scripture says. For instance,it has been suggested that when Godcreated the firmament and separatedthe waters which were below the fir-

mament and those above it that then“this stretched out firmament originallyincluded a massive canopy of water, ex-tending high up into the atmosphere. Ifso, it has been argued that it may havebeen the source for much of the watervolume that fell during the Flood ofNoah” (p. 182). Kelly however correctlynotes that “the text of Genesis does notspecifically state the formation of acanopy of water vapor in the firma-ment on the second day” (p. 183). Hethen goes on to note that other expla-nations are possible for understandingboth “the waters above” and the possi-ble mechanics of the great Flood whichavoids some of the problems in thecanopy hypothesis.

Kelly’s exegesis also has an eye forthe real life situation of God’s peoplein the world today. It is not abstract ordivorced from our present cultural con-text. Thus he touches on issues like thedeclining population of western na-tions (pp. 210-211) and he describeswhat a gift the weekly day of rest reallyis (pp.240-244).

The second major component inKelly’s work is that in each chapter hedetails the implications of his exegesis

BOOK REVIEWS

By C. Van Dam

Charles Darwin


for the scientific study of origins. He iscareful to note the philosophical andreligious commitments that underlieevolutionism and thus influence thework done and the conclusions drawn.(See, e.g., his discussion on the allegedspontaneous generation of life for whichthere is no scientific proof, p. 190ff)Kelly is very careful to do justice to thescientific work done but he also notesthe limitations of that work. He thuscorrectly warns against insisting on un-derstanding a passage from Genesis 1and 2 in terms of a current scientific the-ory. As he puts it: “it is never wise toidentify in an absolute fashion the plainteachings of the Word of God with eventhe most compelling contemporary sci-entific, and especially, cosmologicaltheories” (p. 152).

Also in his scientific discussions,Kelly does not avoid possible difficultiesand does not come with cheapsolutions to problems. For instance, hewrites that

It is one thing to realize that Adamwas created full grown, but quiteanother to hypothesize that distantstars were created with a pathwayof light shining all the way to earth(perhaps indicating the historicalexplosion of a supernova, which –according to this theory – never ac-tually occurred). The former followsfrom a sensible reading of the textof Genesis; the latter does not.(p.162 n. 7)

“He is careful to note thephilosophical and

religious commitmentsthat underlie

evolutionism and thusinfluence the work done

and the conclusionsdrawn.”

A very helpful feature of the book isthat he interacts with perennial ques-tions or points of discussion. Thus Kelly,for instance, responds incisively to thepopular framework hypothesis (aschampioned, e.g., by Meredith Klineand Henri Blocher) whereby one avoidsa chronological reading of Genesis 1(pp. 112-134). In the process, the authoralso explores the ideas of Augustine.

Considering the intricate subjectmatter, Kelly has the gift of being able towrite clearly. He communicates verywell. The book is set up in such a waythat the major part of each chapter iswritten in a popular way after which fol-lows a section entitled “Technical andBibliographical Notes.” It is here thatscientists and teachers and others with agreat interest in the particular topic athand can go into more depth and re-ceive suggestions for further readingand study. Each chapter concludes witha set of questions for discussion pur-poses. This book could therefore beused very profitably for Bible studygroups or similar forums. Scripture andtopical indexes, as well as a select bib-liography, further enhance the useful-ness of this publication.

This book is highly recommended.Those who read and study it will bewell equipped to do battle with thesecularism and evolutionism of ourtimes. The issues of Genesis 1 and 2are basic to all of life! It is to be hopedthat this book will be widely read inour circles, especially by all office bear-ers and teachers.

Reacting to EvolutionismJohn Rendle-Short, Green Eye of theStorm. Edinburgh: Banner of Truth,1998. Paperback, 294 pp. $ 19.99 U.S.

This is a fascinating book in whichthe author takes a close look at fourChristian scientists who took their faithseriously and who struggled against thetheory of evolution. The scientists arePhilip Henry Gosse (1810-1888), azoologist and marine biologist, GeorgeJohn Romanes (1848-1894), a pioneerphysiologist, Arthur Rendle Short(1880-1953), the author’s father, whowas a physiologist, geologist and sur-geon, and the author himself (1919-)whose career was in paediatrics.

From the vantage point of hindsight,the author is able to show where hispredecessors went wrong and how wecan learn from their mistakes. At thesame time, the author is sympathetic tothe tremendous struggles they had andhis sketches of the mind-set of the timeswhich he discusses are very helpful.Darwin had tremendous impact notonly on science but also on theology,art, politics and economics. The Chris-tians who struggled within that type ofsetting had a very difficult time. Alsosolid institutions like Princeton Semi-nary were affected by the devastation

caused by evolutionism. Particularlymoving is the account of the conversionof Romanes. Near the end of his life,this ardent disciple of Darwin, finallymoved from materialism back to theChristian faith, to the dismay of hisevolutionistic friends.

A theme that runs throughout thebook is that the first three Christian sci-entists discussed were significantlyhandicapped by the fact that they wereignorant of many of the scientific factsand discoveries known today – discov-eries that have served to strengthen theplain and obvious reading of the firsttwo chapters of Scripture. The authoralso shows that evolutionism is a belief.It is the myth of our time. As a contem-porary biologist, Michael Denton, hasnoted: “Ultimately, the Darwinian the-ory of evolution is no more or less thanthe great cosmogonic myth of the twen-tieth century” (p. 162).

The author himself also wentthrough quite a pilgrimage from be-lieving evolution to rejecting it whole-heartedly. In his own struggles he cameto understand the import of the well-known words of Sir Arthur Keith. “Evo-lution is unproved and unprovable. Webelieve it because the only alternativeis an act of creation, by a God, andthis is unthinkable” (p. 229). Such aquote shows where the struggle is at!The author is convinced that theacceptance of evolution is one of themajor stumbling blocks for someone tobecome a Christian and it also stuntsthe spiritual growth of many who callthemselves Christian (p. 256). At bot-tom the struggle with evolutionism is amatter of life and death for it is hostileto the Christian faith.

Green Eye of the Storm is a timelywarning and encouragement for us liv-ing today in a world still dominated byevolutionism and materialism. Readingthis book makes one more sensitive tothe vital issues that are at stake andencourages one to take Scripture on itsword and to resist the claims of evolu-tionism. Judging by the findings of sci-ence in our time, such resistance shouldbe easier to offer now than it was ageneration ago.

The book concludes with three ap-pendices. The first details some majorscientific and historical evidence forspecial creation, the second deals withthe significance of a global flood, andthe third explains why the book of Gen-esis is so important. A subject indexconcludes the book.

Highly recommended!


Dutch Sermons on EcclesiastesBy C. Van Dam

D. de Jong, Praktisch perspectief. Zesvervolg-preken over Prediker. Goes,the Netherlands: Oosterbaan & LeCointre, 1998. paperback, 77 pages.

Rev. D. de Jong, minister emeritusof the Ebenezer Canadian ReformedChurch in Burlington, Ontario and nowresiding in the Netherlands, has per-formed a real service in making avail-able these six sermons on Ecclesiastes.

This is not the easiest book in theBible to understand. Indeed, readingthrough Ecclesiastes and trying to com-prehend it can be a challenging experi-ence. Questions arise such as: Whydoes this book urge us repeatedly to en-joy the good things in life, but at thesame time sound the refrain that all isvanity or futile? Is this an Old Testamentbook only, or does it have somethingto say for today?

This publication of sermons is setup in such a way that it functions as amini-commentary on this book. Eachtext is set in its wider context and so inthe course of these sermons most ofthe book of Ecclesiastes is discussed orcommented on. For those who stillread Dutch, this book is for you! Youwill see how relevant and full of in-struction and joy Ecclesiastes can befor readers today. As the title suggests,Rev. de Jong has written a practicalbook.

This publication can be ordered for$ 7.50 (plus postage) from:

Christian Book and Record13042 - 82 StreetEdmonton, AlbertaT5E 2T5.It can also be ordered by phone by

calling Mr. D. Postma at 403 478 2798.

By S. C. Van Dam

E. J. Young, The Way Everlasting: AStudy in Psalm 139. Edinburgh: TheBanner of Truth Trust, 1965; repr. 1997.Paperback, 117 pages; $ 7.50 U.S.

A number of decades ago, the lateProf. E. J. Young of Westminster Theo-

logical Seminary in Philadelphia wrotea meditative little book on Psalm 139. Ithas now been reprinted and madeavailable again by The Banner of TruthTrust. Young gives us a careful verse-by-verse exposition of this well-knownand beloved Psalm.

Young set out to write this bookbecause he realized that in our moderntimes a sense of awe and wonder at themajesty and greatness of God has all butvanished. God is widely denied orreduced to a vague abstract concept.By contrast, Psalm 139 speaks power-fully about the fact that God is a personwho knows his creatures through andthrough. Time and again, Young em-phasizes the close and intimate rela-tionship we may have with the LORD,our faithful covenant God. God is theever-present, all knowing person whoknows us even better than we know our-selves. God knows us in all our situa-tions in life and during each day; Heknows what we are going to say beforethe words leave our mouth. No matterwhere one tries to go, God is alwaysright there with him, leading and guid-ing him as a father takes his child bythe hand. Young rightly stresses thatthis knowledge about God must awakenin us wonder and reverence. He en-courages us to take the time to meditateabout God and let his greatness sink in.When we ponder his high majesty, om-niscience and omnipotence and otherperfections, we can only worship Himwith great astonishment and awe.Indeed, spontaneous bursts of praise(see, e.g., vv. 14a and 17 of this Psalm)should characterize the Christian as hecontemplates the wonders of the LORD.

Young provides us with an excellentmeditation on this uplifting and awe-in-spiring Psalm. He also deals with thevexing verses 21-22 about hating one’senemies with a perfect hatred in a con-vincing manner. Young shows howthey fit in the context of the wholePsalm. Read the book and find out whathe has to say! The author certainly suc-ceeds in the purpose he set out for him-self in the introduction, namely, “toallow the Psalm to speak for itself.”Highly recommended for both personalmeditation and group Bible study!

Carl Van Dam is a graduate of our The-ological College now studying in Kam-pen, the Netherlands.

Spiritual adultery

By C. Van Dam

Raymond C. Ortlund Jr., Whoredom.God’s Unfaithful Wife in Biblical The-ology. Grand Rapids: Eerdmans, 1996.paperback, 200 pages. $ 18.00 U.S.

This is a competent survey and dis-cussion of key passages in Scripturethat mention the sin of spiritual adultery.In order to set the topic within its propercontext, Professor Ortlund (who teachesOld Testament at Trinity Evangelical Di-vinity School in Illinois) first deals withmarriage as “one flesh” in Genesis 2:23-24. After that he proceeds with his sur-vey through the Old and New Testa-ment. He clearly shows how the maritalimagery finds its fulfilment in the rela-tionship of Christ and his bride, thechurch.

In the course of this book, manyfine exegetical observations are madeand the work can be used with greatprofit. Due to the nature of the topic,the reading of passage after passage onwhoredom is somewhat depressing.Happily, Ortlund made some neces-sary exceptions. It is a joy to read hispositive and solid exegesis of Ephesians5:31-32 which shows what a blessing atruly Christian marriage is in reflectingthe relation of the Bridegroom and hisBride. Also the glorious passages ofRevelation 19:6-9 and 21:1-3, 9-10are dealt with.

Our age is characterized by anobsession with sensuality and sexualsin. Ortlund’s book is a good reminderof the rich meaning God has given mar-riage and what a grievous affront it is toHim to abuse this gift. Indeed, Ortlundcorrectly uses the occasion to show howwrong premarital sex is and how same-sex marriages are a perversion. In “Con-cluding Reflections,” the author effec-tively drives the main points of his studyhome in a pastoral way, admonishingand exhorting to faithfulness in lovingGod with our whole being in our mod-ern sensual world.

BOOK NOTICES


Dear Busy BeaversSummer is nearly over and you will soon be back at

school, if not already. Summer was a wonderful time for youall, I’m sure. Are you looking forward to going back toschool soon? Did you know that in other parts of the world,they are having winter right now, so when you are havingwinter, they will be having summer? It sounds very confus-ing, but it really isn’t. Those people live in what is knownas the Southern Hemisphere, which means that their seasonsare completely opposite to the Northern Hemisphere, whereyou live. It’s like the Canadian Geese – they fly south tofind the warmer weather, and they may even cross the equa-tor and end up in the Southern Hemisphere.

Isn’t it amazing, but also really wonderful, how Godhas created seasons in their time, but not everyone has thesame seasons at the same time?

Lots of loveAunt Betty

SCRAMBLED ANIMALS by Busy Beaver David Winkel

BBATIR ______________________________________

ERAB ______________________________________

CCOORNA ______________________________________

ALFOCN ______________________________________

EERD ______________________________________

EEACHHT ______________________________________

FROM THE MAILBOXWelcome to the Busy Beaver Club,

David Winkel. Thank you for your letterand puzzles. I’ll put them in Our LittleMagazine today.

OUR LITTLE MAGAZINE

By Aunt Betty

1 Jordan Lodder2 Jessica Verhelst4 Brandon VanAmerongen

Cheyenne Bergsma9 Adena Feenstra

11 Nicole Alderliesten16 Ashley Tuininga20 Chelsea Kampen22 Sarah Schulenberg26 Danielle deJong

BIRTHDAYS FOR SEPTEMBER

PUZZLESENERGY WORD SEARCH

by Busy Beaver Erin Kottelenberg

N G A W -C E G I K S S MO E Y -W A U S T Q O S ON O B D F -T A H R L A SR T D N I W E -J E P M AE H L N P O R R N -R O GN E L Y -G R E N E T I LE R -S A Q K O M W K B AW M I G D E -C L A O C RA A R T U -I O X B Z A U

WORD SEARCH by Busy Beaver David Winkel

S A M S O N R T -P O I UF G S H A R O Z M K EYA S D Q W D -P E R Y T TG T Y U I O E S C V IRM A N O A H R L -L Y R YE V Z M -N E P O I U A EL D F A L -D O I O L Z N


CLARION ADVERTISEMENTS

Psalm 86:10Thanking the Lord for his wonderful gift of life, we joyfully announcethe birth of our first child, a son CONNOR ELLIOT Born August 8, 1998 Duane and Wendy Koster 585 Woodside Street, Fergus, ON N1M 2M4

Great is the LORD and greatly to be praised! Psalm 48:1aWith thankfulness to the Lord who in answer to our prayers, hasrichly blessed us with a covenant child, a son whom we named RIELLY VICTOR Born on July 15, 1998Rob and Linda Appleyard (nee Weessies) 9610-158 Street, Edmonton, AB T5P 2W8

With thankfulness to our Father in heaven who entrusted into ourcare one of his covenant children, we joyfully announce the birth of ourfirst child, a daughterRACHELLE DAWNBorn August 10, 1998Lloyd and Joanna VanLuik (nee VanderLaan) 4372 Central Avenue, Beamsville, ON L0R 1B6

With joy and thankfulness to our heavenly Father, we joyfullyannounce the birth of our sonTRENTON DIRK Born July 12, 1998 John and Laura Lof (nee Helder) 6765 Elcho Road, Wellandport, ON L0R 2J0

For you created my inmost being; you knit me together in my mother’swomb. I praise you because I am fearfully and wonderfully made; Yourwork’s are wonderful, I know that full well. Psalm139:13-14We give thanks to God, the creator and protector of life, for entrust-ing us with another covenant child, a sonERIC DAVIDBorn August 15, 1998A brother for Daryl, Rebecca, Andrea and RachelDave and Yolanda Baartman(nee Vandergaag)18-27090-32 Avenue, Aldergrove, BC

We joyfully announce the arrival of our little son and brotherDUSTIN CLARENCE JOHN Born June 5, 1998 to Dan and Dorothy Flokstra Ruby, Cory, Robyn. . .by the mouths of babes and infants thou hast founded a bulwarkbecause of thy foes, to still the enemy and the avenger. Psalm 8:2 1319 - 248 StreetAldergrove, BC V4W 2B9

The LORD has done this, it is marvelous in our eyes! Psalm118:2,3With thankfulness to our covenant Father, we joyfully announce thebirth of our first daughterJANELLA KLAZINABorn May 29th 1998. A sister for Malachi, Joash and DathanWayne and Christina Pleiter (nee Tams)17th grandchild for John and Ina Pleiter38th grandchild for Klaas and Hilda Tams36th great-grandchild for Opa and Oma Pleiter167th great-grandchild for Opoe Tams42277 Elizabeth AvenueYarrow, BC V2R 5C9

On August 4, 1998 our creator entrusted us with another child. Wehave named himJASON PETERA brother for AlisonJames and Cathy Lof (nee Ludwig)383 East 28th Street, Hamilton, ON L8V 3J9

With joy and thankfulness to our heavenly Father we announce thebirth of our daughterKAYLEE RENAEBorn June 23, 1998Darren and Charlene GeurtsLot 1 Eleventh RoadByford WA 6201 Australia

All thanks and praise be to God, our creator, for his blessing of new life.On July 24, 1998 we welcomed into our family SERENA DERICA A sister for Stephen, Andrew and RachelleEverett and Lynn deJong (nee Vanderwoude)293 West 2nd Street, Hamilton, ON L9C 3G8

September 13, 1998Great is the Lord, and worthy to be praised!On Sunday, September 13, 1998, D.V., we will celebrate the 90thBirthday of our dear mother, grandmother and great-grand motherALICE SCHEPER (nee Minte)We thank the Lord for keeping her in his care these many years.Her thankful family are:Grand Valley, ON: Bill and Wilma ScheperFergus, ON: Pete and Anita VanRootselaarOttawa, ON: Jeff and Colleen Scheper

Holly , SamanthaFergus, ON: Cornelius (Butch) and Arlene Medemblik

John, James, Sarah, Julia and Joshua406 Boyne Towers, Box 724Carman, MB R0G 0J0

Births

Birthdays


Yea, our hearts are glad in Him, because we trust in his holy name.Psalm 33:21With thanksgiving to our heavenly Father for his guiding hand in ourlives, we ANGIE (Angenieta Nancy-Lynn) KAMMINGA and FERNAND (Frederik Hendrik) JONKERjoyfully announce our engagement.July 28, 1998 281 Knowles Avenue, Winnipeg, MB R2G 1C9(204) 669-1952 [email protected]

With thankfulness to God, who brought us together first in the bondof friendship, we ELSA DEVRIES and MATTHEW COLIN DEGELDER together with our parents, Bill and Elly Devries and Dick and MarthaDeGelder, announce our marriage. The ceremony will take place, theLord willing, on Saturday, October 3, 1998 at 2:00 p.m. in theRehoboth Canadian Reformed Church of Burlington, Ontario. Rev. G.H. Visscher officiating.632 Safari Road, RR 1, Millgrove, ON L0R 1V0

In joy and gratitude to the Lord, weJUDITH DIANE WIERSMA and ALLAN BERGSMA together with our parents, Eelke and Rina Wiersma and Wayne andFina Bergsma announce our marriage. The ceremony will take place,D.V. on September 12, 1998 at 12:30 p.m. in the Canadian ReformedChurch at Carman, Manitoba. Rev. Van Rietschoten officiating. Future address: 314 - 1099 Grant Avenue, Winnipeg, MB R3M 1Y7

Look to the LORD and his strength; seek his face always. Psalm 105:4With thankfulness to our heavenly Father, Mr. and Mrs. John Homanand Mr. and Mrs. Jacob Thalen, are pleased to announce the marriageof their childrenDUANE TREVOR HOMAN to LAURIE MARIA THALENThe ceremony will take place, the Lord willing, on Saturday the 12thof September, 1998, at 1:30 p.m. in the Canadian Reformed Churchat Langley, British Columbia.Rev. M.H. VanLuik officiating. Future address: 6227-238 A Street, Langley, BC V2Y 1M2 (604) 514-0110

1973 – August 17 – 1998Let the word of Christ dwell in you richly in all wisdom; teaching andadmonishing one another in psalms and hymns and spiritual songs,singing with grace in your hearts to the Lord. And whatsoever ye do inword or deed, do all in the name of the Lord Jesus, giving thanks to Godthe Father by him. Colossians 3:16,17With thankfulness to our heavenly Father who has richly blessed ourfamily, we celebrate the 25th Wedding Anniversary of our dear parentsand grandparents BRUCE and DAVIDA TUININGA (nee Kuik)Their thankful children and grandchild:Neerlandia, AB: Dennis and Teresa Vanleeuwen

ColtonDarylMarcia Tuininga and Jeff VanGrootheestLeroyByronCharleneKimberlyMelissaAshleyChantelle

Box 59, Neerlandia, AB T0G 1R0

Give thanks to the LORD for he is good; his love endures forever! Psalm 118:11973 – September 22 – 1998With joy and thankfulness to the Lord, we wish to announce our 25thWedding Anniversary. JACOB and LINDA THALEN (nee Rozendal)May the Lord continue to bless and guide us in the years to come.Chilliwack, BC: Jason and Irma Thalen

Stephanie and JeffreyLangley, BC: Duane and Laurie HomanChilliwack, BC: Jerry Thalen and Yvonne Geurts

RonAndrewRuthWesley

48535 Yale Road East, Chilliwack, BC V2P 6H4

1968 – August 23 – 1998He who dwells in the shelter of the Most High will rest in the shadow ofthe Almighty. Psalm 91:1With thankfulness to our heavenly Father we joyfully celebrate the30th Wedding Anniversary of our parents and grandparents JOHN and DINY DEHAAS (nee Gelderman) May the Lord continue to bless you and surround you with his love andcare. We thank and praise Him for all the blessings he has given usthrough you. We love you both!Langley, BC: Ron and Rose Wiegers

Sheryl, Anthony, Evan, BrittanySurrey, BC: Patricia deHaas

Richard and Gwenda deHaas Tyler

4110-208 Street, Langley, BC V3A 2H7

Weddings

AnniversariesEngagement

On November 7, 1998

REV. W.W.J. VAN OENE

hopes to celebrate the fact that it has been 55 years agothat he was installed as minister of the Word.

We are thankful to the Lord for what He has given thechurch at Fergus and also our church federation as a

whole in our retired minister.The council of the Canadian Reformed Church at Fer-gus wants to remember this day by offering Rev. andMrs. Van Oene an Open House on Saturday, Septem-ber 19 from 2 p.m. till 4:30 p.m. in our church building

at Belsyde Ave., Fergus. You are all cordially invited.


1938 – September 1 – 199860th Anniversary ofPIETER and SOPHIA RAVENSBERGEN (nee VanderBurg)We give thanks to the Lord for what He has given to us in our parents,our grandparents and our great-grandparents. Their wedding text was“Rejoice always, pray constantly, give thanks in all circumstances.” 1 Thessalonians 5:16-18aMay the Lord continue to guide and keep them.Smithville, ON: John and Tina Bartels

Kevin and Wilma Haining Melissa, Tyler, Kaitlyn, Michael

Gary and Sophie Haining, Kristina, JonathanBrian and Cheryl Bartels, Wayne, DeannaJohan and Henrietta Petter , Marisa, RachellePeter, Tracy

Gerrit and Tina RavensbergenPete and Tammy Ravensbergen

Michelle, Stephanie, Laurisa, Nicole,Joshua, Sarah

Bob and Janine JanssensWilliam and Tracy Ravensbergen

Lauren, BenjaminAlex and Shanna RavensbergenEric, Andrew

Rolie and Bep RavensbergenMurray and Lisa Ravensbergen

Michael, NathanHenry and Linda Jansema

Sophia, Rachel, MichelleDunnville, ON: Clarence and Ann Hopman

Lawrence Hopman, Aaron, DylanRobert and Jeanne Hopman, Kelvin, FionaLen and Helena PetterRouel and Jennifer Hopman, KelseyJulian, Cyrus

Smithville, ON: Magda RavensbergenJeannette, Eugene, Rick and Danielle,Chris, Marc

Beamsville, ON: Gerry and Sophie SchullerSibrand and Adria Stulp, BrandonLeanne, JoAnn

Smithville, ON: Frank and Jane SchullerPeter, Gerald, Sophia and Peter John,Adrian, Frances and Malcolm, Catherine

Beamsville, ON: Gary and Cora VanIperenSophia, Johanna, Hendrik, Peter, Gerrit, Catrina, Janelle, Alissa, Wilhelmina

Smithville, ON: Jake and Marie RavensbergenAlisha, Peter, Sophie Ann, Bernie,Bernice, Jake, John, RoseMarie

Grand Valley, ON: Mel and Wilma BrouwerStan and Angela Tenhage

Shane, Justin, NadineMalcolm and Frances, Jodi, Leslie, Peter, Sophia, Melissa, Nelena, Arien, Anne-Marie, Jacqueline, Rosalyn

Open House will be held on September 5, 1998 in the CanadianReformed Church of Smithville Annex Room from 2:00 - 4:00 p.m.Home address: RR 1, Smithville, ON L0R 2A0

1973 – August 31 – 1998And now these three remain: faith, hope and love. But the greatest of theseis love. 1 Corinthians 13:13With great thankfulness to our heavenly Father who has guided themand kept them in his care, we announce the 25th Wedding Anniver-sary of our dear parents and grandparents BERT and DIANNE TIGGELAAR (nee Smid) Their children and grandchildren wish them many more years in theLord’s service.Barrhead, AB: Brendan and Tara Tiggelaar

Mikaela, BaileyNeerlandia, AB: Alanna and Jason Werkman

Ainsleigh, MackenzieChilliwack, BC: Alicia and Ken SchoutenBarrhead, AB: Tyson

MatthewJordanTiffanyLogan

5518 - 59th AvenueBarrhead, AB T7N 1C9

Berkel and Rodenrijs, the Netherlands – Burlington, Canada1948 – September 15 – 1998

Now all has been heard; here is the conclusion of the matter: Fear Godand keep his commandments. Ecclesiastes 12:13aWith thankfulness to the Lord we announce the 50th WeddingAnniversary of our dearly loved parents and grandparents LEN and NELL MUIS (de Gelder)Their children and grandchildren:Smithville, ON: Arie and Lois Muis

Jeremy, Shawn, Melanie, DwayneSt. Albert, AB: Bill and Rhea Muis

Darren, Ryan, Laura, Heather, Lisa, KaraWaterdown, ON: Leon and Gail Muis

Joey, Jeffery, JustinBurlington, ON: Mike and Joanne Redwood

Michael, Elisabeth, Andrew, James, StephenDundas, ON: Andy and Cora Muis

Christina, Joel, Julia, Daniel, Lenny, Nadine,Christopher

Burlington, ON: Dennis and Marg MuisKristin, Brandy, Jonathan, Mitchel,Amber, Taylor, Dawn, Randal

601 Bennett CourtBurlington, ON L7L 1Z4

Let the children come to me, do not hinder them, for to such belongsthe kingdom of God. Mark 10:14The Lord in his infinite wisdom, before they ever saw the light ofday, took unto himself our twin daughters and sisters AMBER and EMILY VANWOUDENBERG Born July 16, 1998Gord and Gelinda VanWoudenberg (nee Stieva) Christina and Corissa 3926 Fletcher Avenue, Box 382, Vineland, ON L0R 2C0

Obituaries


LOOKING FOR OPPORTUNITIES?INTERESTED IN A CHANGE?

FEELING A NEED FOR CHANGE?Come and explore the options and opportunities inSaskatoon, Saskatchewan and the surrounding area.Saskatoon has much to offer as a major city centre. It

boasts the University of Saskatchewan, a thrivinglivestock industry, construction industry, and service

sector all located in a beautiful setting near theSaskatchewan River.

The Lord willing, within a year, we hope to havea house congregation in place. If you would like tojoin us or if you have any questions or need a place

to stay, contact:

Arthur and Elaine Pruim1-306-668-6163

Anthony and Corien Nienhuis1-306-242-3121

[email protected]

NEEDED IMMEDIATELYCarpenters and carpenter helpers!

For more information, call:1-306-242-3121

REQUESTIf you have anything that would be beneficial for a

CARE Pioneer Kit to be used in our schools (to fit intoa box 62cm x 40cm) please send it to M. Vandelden,

1338 Janina Blvd., Burlington, ON L7P 1K6

OOOOnnnncccc eeee aaaaggggaaaaiiiinnnn aaaavvvvaaaaiiii llll aaaabbbblllleeeeThe Children’s Bible

by Anne De Vriesin Hardcover with full colour illustrations

Only $24.50 plus GST

FREE SHIPPING

SSSStttt iiii llll llll aaaavvvvaaaaiiii llll aaaabbbblllleeeeRSV Gift and Award BibleRegular $14.95 Now on sale at $7.50

Colours Black, Red, White and BrownFreight $1.00 first copy – $.50 each additional copy.

Please add 7% G.S.T. only.VISA, Mastercard, AMEX or cheque accepted.

Christian Book& Record13042-82 StreetEdmonton, AB T5E 2T5Ph. (403) 478-2798Fax (403) 478-2002

Teaching PositionsGuido de Brès Christian High SchoolHamilton, OntarioInvites applications for a TECHNICAL TEACHEReffective February 1, 1999The potential candidate should be experienced in drafting andwoodworking, and have obtained teacher training and relevant tech-nical qualifications. Ability and qualifications to teach some other sub-ject areas is an asset. For further information, contact the principal, Mr. VanDooren, atschool: telephone: 1-905-574-4011 Fax: 1-905-574-8662Letters of application should include copies of all post secondaryqualifications, three letters of reference, and a statement of your phi-losophy of Christian education.Mail to: Guido de Brès Christian High SchoolEducation CommitteeBox 20098, Upper James Postal Outlet, Hamilton, ON L9C 7M5

The Board of Dufferin Christian School, Carman, Manitoba is inviting applications for a teacher to fill a position at the PRIMARY LEVEL Applicant must be certified or able to obtain Manitoba certification.Duties to commence January 19, 1999. For more information contact the principal: Mr. S.F. Nap, Phone 745-2278 (school) or 745-3688 (home).Resumes stating the applicant’s faith commitment, academic cre-dentials, experience, extra curricular interests and other relevant in-formation should be sent to the Secretary of the School Board on orbefore September 15, 1998. Mr. Herro Koster, Box 1450, Carman, MB R0G 0J0 Fax: (204) 745-3441Applications considered will be notified by telephone for interview date.

1973 - 1998

EBENEZER CHRISTIAN SCHOOLCHATHAM

Thus far the LORD has helped us . . . 1 Samuel 7:12

The Lord has richly blessed our school society over thepast 25 years, and to commemorate this we are hav-ing a celebration of thankfulness.

This celebration will take place, D.V., on Saturday,October 17, 1998. There will be an Open House from1:00 - 4:00 p.m. and a program at 7:30 p.m. in the Eben-Ezer Canadian Reformed Church, Chatham, Ontario.

All former students, teachers, parents, board membersand anyone interested in the work of the school areinvited to share in the celebration.

For more information contact:

Anita Bos 519-692-5432Debbie DeBoer 519-351-3777


BURNHILL REALTY LIMITED

JOHN MEERVELDAssociate Broker

1(905) 639-33551(905) 528-21771(905) 563-4185

FAX 1(905) 639-7852CAR 1(905) 572-0677

Call me at noobligation

l TO LIST l TO SELL l TO BUY

PERSONAL PROFESSIONAL SERVICE FOR YOUR REAL ESTATE NEEDS

Serving the COMMUNITY SINCE 1980Burlington, Waterdown, Flamborough

Grimsby and Beamsville Area

Christian Festival ConcertRoy Thomson Hall

* Friday, November 6 *by the

Ontario Christian Music Assemblyand guests

Lisette Emmink, sopranoSander van Marion and Andre Knevel,

organ & piano under the direction of

LEENDERT KOOIJ

Tickets $24.00 / $20.00 / $14.00

Order from: Ontario Christian Music Assembly 90 Topcliff Ave., Downsview, ON M3N 1L8

Call (416) 636-9779 for tickets or info.

WALINGA INC.Leadership in Engineered

Transportation Equipment since 1954 R.R. #5 Guelph, ON Canada N1H 6J2

Walinga has immediate opening(s) for the following position:

MECHANICAL ENGINEERING TECHNICIAN

We are willing to train and we offer excellent remu-neration and a complete fringe benefit package.

Applicants please contact:

Butch Medemblik Tel: (519) 824-8520 Fax: (519) 824-5651

e-Mail: [email protected]

WALINGA INC.Leadership in Engineered

Transportation Equipment since 1954 R.R. #5 Guelph, ON Canada N1H 6J2

Walinga has immediate opening(s) for the following position:

WELDER / FITTERSand

TRUCK EQUIPMENT MECHANICS

We are willing to train and we offer excellent remu-neration and a complete fringe benefit package.

Applicants please contact:

Butch Medemblik Tel: (519) 824-8520 Fax: (519) 824-5651

e-Mail: [email protected]

EMPLOYMENT OPPORTUNITY IN SOUTHWESTERN ONTARIO

A & H Custom Machine is a manufacturing companyof various types of equipment. We are presently lookingfor motivated individuals in the following positions:

APPRENTICE MACHINIST orMACHINIST APPRENTICE WELDER or

WELDER/FITTER and a PROJECT MANAGER

preferably with CAD experience.We offer a pleasant working environment, opportu-nity for overtime, and a competitive wage and benefitpackage.

Please fax or mail your resume to:

A & H Custom Machine919 Zelco Drive

Burlington, ON L7L 4Y2Fax: (905) 681-3172

THINKING OF A MOVE – HAVE YOU CONSIDERED CARMAN?

Virtually no unemploymentGreat retirement townDairy, hog and grain farmsBusiness opportunities Give me a call at 745-2984 or e-mail [email protected]

Ben Vandermeulen

CARMAN & AREA

Homelife-RiverbendRealty Ltd.

CLARION, SEPTEMBER 4, 1998

Maranatha HomesBurlington, Ontario

This award-winning Senior Citizen Home is located closeto Ebenezer Canadian Reformed Church. It has audiohookup for the church services in every apartment and aweekly evening video church service presentation pro-vided for by Ebenezer. Monthly rent is geared to income. Information from:

Mrs. Rosanne van der Woerd109-3260 New Street, Burlington, ON L7N 3L4

(905-681-0311)or:

Arie J. Hordyk 3386 Regal Road, Burlington, ON L7N 1L8

(905-632-2125)

FORTRESSEQUITY MANAGEMENT INC.“Independent Financial Planners”

Bill Van Huisstede Roland Van Andel

OUR SERVICES INCLUDE:

• INDIVIDUAL AND GROUP R.R.S.P.’S;• R.R.I.F.’S AND ANNUITIES;• G.I.C.’S AND TERM DEPOSITS; • COMPANY PENSION PLANS;• MUTUAL FUNDS;• RETIREMENT PLANNING AND COUNSELLING;• RISK MANAGEMENT.

3425 Harvester Road, Suite 104Burlington, Ontario L7N 3N1

59 Kirby Avenue, Unit #1Dundas, Ontario L9H 6P3

Tel (905) 628-9666Tel (905) 333-0902 Fax (905) 681-7844

Custom print yourmessage or company

logo on the “Billboard” of the future!

Inexpensive…average price $1.10 printed· Paper thin micro-structured surface for superb

tracking & mouse action · No wrist arch · No lint build-up

· Sticks to your desk & can be easily removed & reapplied.

Great for Sales Give-aways, Trade Shows, Corporate Promotions,

New Product Promo, etc.

For a sample & brochure call:

1 - 8 0 0 - 5 5 4 - 2 4 1 2Ad-HereTM Promotions Inc.

EMPLOYMENT OPPORTUNITY HEAVY DUTY MECHANIC

Agricultural experience an asset. Competitive wages and a good benefit package.

Please send resume to: Albert Mast

Neerlandia Co-Op Association Box 188, Neerlandia, AB T0G 1R0

Ph: (403) 674-3020 Fax: (403) 674-2256

Open:Monday-Saturday – 10 a.m.-6 p.m.

5205 Harvester Road #2Burlington, ON L7L 6B5

Tel./Fax (905) 631-19291-800-376-7199

T H E M U S I C G R O U PWillem Van Suydam, General Manager

• CONTENT CHURCH ORGANS• DOMUS HOME ORGANS ($6,995.00)• DUTCH CD’S and TAPES• LESSONS• NOW ALSO PRE-OWNED PIANOS

clarionclarionmagazine.ca/archives/1998/421-444_v47n18.pdf · 422 clarion, september 4, 1998 a few...

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