The Work Of The F.C.Y.A.

John Piening, Trowel and Sword. Jan./Feb. 1963

Preamble: I am constantly in awe of the early pioneers of the Reformed Church in Australia. They achieved so much in such a short space of time that the only conclusion that one can draw is that God was with them and guiding them in each step of the way. Among the many achievements was the establishment of what was then called the F.C.Y.A – The Federation of Calvinist Youthclubs in Australia. If you are like me you will have many fond memories of your time being part of your local church youth group; as well as attending Christmas camps and Easter camps and many other activities. Today’s post gives us a glimpse at those early days and is a reminder never to neglect the children and youth of today because they will become the church of tomorrow.

The Work of the F.C.Y.A.

Also this year, on the second Sunday of February, we will have our special Youth Sunday. On this day the Youth of the Church and the Youth work are to be remembered in preaching, prayer and offering.

While we may be thankful for this special opportunity to remind one another of the urgency of Youth work in its entirety, we know that in preaching and prayer the Young People are remembered every Lord’s Day. For during the sermon the whole congregation hears the Word. And the prayer in Church is by and for the whole congregation as well. That makes every Sunday a Youth Sunday!

Yet on the second Sunday of February the needs of the Young People receive an added emphasis. An offering is taken for Youth work. The money is evenly divided between the work in the local Church and the F.C.Y.A. In this way the Federation’s treasurer received a total of £136 during 1962. For this generous support the Young People are very thankful.

In this article I would like to tell you something of a few aspects of the work of the F.C.Y.A. as it is carried out by its executive. This may give you an idea how the money you gave is being used. You have a right to know! More important still: where I mention one or two specific problems with which we are confronted, I trust we may count on your prayerful support concerning these concrete points.

The beginning of last year saw the transfer of the executive from Victoria to Tasmania, Such a change-over always involves a temporary set-back in the work. Inexperienced folk have to take over. Nevertheless we have been richly blessed. It has been a year of consolidation. The Federation counts about 30 affiliated clubs, with a total membership of approximately 500. One New Zealand club has joined our ranks, and no doubt other clubs across the Tasman will follow suit.

During the year there was also a noticeable increase in Branch activities in the various States, due to a large extent of the interest shown by the Churches and Classes. The Young People asked for and received the Rev’s. W. VanderKolk and J.H. Derkley as Branch Presidents for N.S.W, and Tasmania respectively.

Encouraging reports have been received from the many camps conducted, The young folk’s behaviour at the camps has show a marked improvement over the years. With the inevitable exceptions, our young people are becoming more and more “Evangelical” in the good sense of the word. The next Convention will be in Victoria, probably during the week around New Year’s Day. A concerted effort will be made to keep the costs down. The fees for the previous Convention were definitely too high. Convention days are for ALL the members, not for rich bachelors only! I would ask the parents to encourage their children to start saving for the Convention now. Or to do it for them!

Every month 900 copies of the “Calvinist Youth Herald” are printed and distributed. During March we plan to launch a vigorous promotion drive, with a view of increasing the number of subscriptions. Financially the Federation is in a reasonably sound position, but (with due modesty!) we feel that in the “Herald” we offer worthwhile reading material for adults also.

We all, Churches and Parents, may be very thankful that at all club-meetings the study of the Word of God is still the main subject. The Church’s young members are grounded and educated in the precious Truths of the Bible at home, in Church and during the Catechism instruction. But it needs no explaining that the Youth Club has its rightful place in the education of the children. The club is something that belongs to the members themselves,. Here they are at home. They gather around the Bible, prepare introductions, and discuss the meaning of the Spirit together, This takes study. We realise the immense importance of this study in the local club. The executive has now published a booklet containing Bible Study Outlines to help the members. We plan to have these issued to all the members once every three months. The publication of this modest little book marks a milestone in the short life of our Federation, How we have longed for years to be able to do this! Now our hopes have materialised. Your donation on Youth Sunday helped to make this possible.

Another matter of great concern has been the position of Junior Clubs, for children between 10 and 15. What are the possibilities in this field? Perhaps something about that urgent question at a later date. Or (let me make the most of this opportunity!) read about it in the Youth Herald! These then are some of the activities of the Federation.

I solicit your prayerful interest and support on behalf of the Young People. It is a joy to be allowed to work for the young members of our young Churches. For all Christian Parents and Leaders have this glorious promise: “Train up a child in the way he should go, and…. he will not depart from it.” (Prov.22:6).

J. PIENING

Addendum: This is most definitely a long shot but could it be that someone has saved a copy of the “Bible Study Outlines” mentioned above. If so we would dearly love to receive a copy and would be ecstatic to receive a photocopied or electronic version. If you can help, send a message through the comments section. Bert.

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A Life For God

Rev. Pieter Stok. Trowel and Sword, October 1994.

Preamble: In the movie, “Dead Poet’s Society,” Robin Williams, who plays the part of teacher John Keating, tells his class of boys, “We don’t read and write poetry because it’s cute. We read and write poetry because we are members of the human race. And the human race is filled with passion.” He then goes on to equate poetry with life with the words, “….the powerful play (of life) goes on, and you may contribute a verse. That the powerful play goes on, and you may contribute a verse. What will your verse be?”

In the article below where Pieter reflects about the passing of his dad, he came to understand that there are many ways that one can write a verse in the poetry of life. We are all in the process of writing our own verses, often without realising it; not as mighty preachers or evangelists, but more often as humble Christians going about our daily lives reflecting God’s love to those around us without even realising it.

A Life For God

What link is there between the state of our denomination, a funeral and my dad? A strange question you think. Please allow me to string some of my jumbled thoughts together.

Recently my dad passed away. It is an occurrence that happens to most of us at some stage of our life. But it is also a time for reflection. It is a time when a host of thoughts cram our heads – some related, others not. It is an emotional time. It is a time of sorrow, regrets, memories, hopes and certainties. In my life this painful event came at a time when my mind was filled with other matters.

For a while, like many of us, I have been concerned about the condition of our churches. The obsession is manifested in the number of ‘disturbed’ churches, and the seeming paralysis in the area of mission, evangelism and kingdom service are matters which disturb me greatly. They have been on my mind for quite a while now.

Then my dad died. While living a very active and happy ‘retirement’ God stopped him very early one Wednesday morning and after dad had been hooked on to life support equipment for 30 hours, He took dad to be with Himself.

As we were preparing for the funeral, I thought to myself: ‘It will be a small funeral.’ After all, I have only one brother, there are only seven grandchildren and there are not many other relatives. As well as this, his church is small. I estimated to myself – we will probably have 100 people there if that many. Wasn’t I surprised when well over twice that number attended? Many of these people never normally attend church services. A phrase that I heard repeated by many people over the days and weeks after dad’s death was: ‘He was like a brother to me.’ That phrase struck me. Many people were there because my dad had shown love and commitment to them over many years. He had been their greengrocer and friend; he had played music for them and with them. In his latter years he faithfully did his ‘meals on wheels’ deliveries, and he was involved in a variety of groups.

My dad was relatively uneducated. He had been labourer, factory worker, greengrocer and farmer. By every financial measurement he had been a failure. But he was committed to people –  committed to loving them and caring for them. And this was despite the fact that he could be stubborn, intolerant and hot tempered. My dad was no saint – ask any of his past ministers or elders. But he did know Jesus. And more importantly, Jesus knew him. If you looked carefully, Jesus could be glimpsed in his life and people saw it and were touched by it.

In his death and through his funeral my dad, who had influenced my life greatly, was still teaching me. He reminded me of what was really important. Serving God with the gifts and talents you have and with the personality He has given you is what He calls us to do. We each have a task. Education and wealth has nothing to do with it.

I believe my dad’s life has a message for the church – the Reformed Church. If we are going to be the people God wants us to be, serving Him as He calls us to serve Him, then we need our sleeves rolled up and we need to work in the world. We need to love people ‘out there’ because if the church (you and me) does not show that love, who will show them the love of Christ?

How many close friends do you have who are outside the church of Christ? How many non-churched people will be at our funerals because we have touched their lives in a real way? If we were all as serious about showing Christ to others, as this imperfect man was, what an enormous impact our church could have!

My dad’s life also proves that we do not have to be educated or extremely articulate to be the servant God wants us to be – all that is needed is that humble desire to be His servant. His life proves that we do not have to have done EE3 or Christianity Explained or have a well developed theory of mission. He had none of that.

My dad’s garden was nothing to write home about. It was not his priority. But the day we buried him many of his ‘garden’ farewelled him. This ‘garden’ was the people he tended, cared for and loved.

These were people who needed a friend, who had been hurt, or needed help. But even then, he would be the first to admit that he was only just starting to reflect the one who loved him perfectly – Jesus Christ.

Jesus Christ loved (and still loves) Maarten Stok. That love enabled him to touch the lives of others. I ask myself: ‘How many lives have I touched?’ ‘How many lives are we, the church, touching because Christ first loved us?’

Pieter Stok

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Film Review – The Passion of the Christ

David Groenenboom. Trowel and Sword, March 2004.

Preamble: Many movies have been made based on the Bible, a large number of them about the life (and death), of Jesus. Mel Gibson’s “The Passion of the Christ” is one that has stirred up much debate, and often criticism in many quarters so we considered it appropriate that we revisit David Groenenboom’s review in Trowel and Sword in the week before Easter. The movie itself pulls no punches and neither does David in his review. Read on….

The Passion of the Christ. Icon Film Distribution (2003). Starring: James Caviezel, Maia Morgebstern and Monica Bellucci. Director: Mel Gibson.

The publicity surrounding Mel Gibson’s film has almost made it one of the most anticipated movies of all time. There are Web sites in the states which for the last few months have recorded the level of interest county by county. The film has also had its challenges: critics thought the sub titles would be a turn off, and that the film may give rise to anti-Semitic feelings.

The Passion avoids the Hollywood sentimentalism some may have expected. I was surprised – pleasantly – that the film doesn’t play on the emotions or sensationalise the message. None of the actors will be known to many, but all fill their roles with realism and maturity. Jim Caviezel’s portrayal of Jesus struck me as sensitive, moving, and above all, God honouring.

The Passion brings us face to face with the sheer ugliness of human sin, and the overwhelming hatred of humanity toward the gracious and loving God who sent His dear Son to rescue them. The violence is raw, undiluted, and generally accurate to history. Gibson has presented us with a passion account which he himself describes as “very real, and as close as possible to what I perceive the truth to be”. I tend to agree with his assessment. Crucifixion is an abhorrent and heinous form of punishment. And this is exactly what Jesus became to absorb the fullness of God’s wrath for His people.

The film also offers some unique perspectives from ‘redemptive historical’ angle. The “Satan figure” is more visible in The Passion than what we read in the Gospels. This helps the viewer realise that temptation for Jesus was an ever present reality. The Passion’s treatment of Gethsemane and the journey to Golgotha certainly have OT dimensions rarely imagined by those in our society. Further, hearing the Aramaic and Hebrew dialogue also brings (a) few educational moments – Jesus’ discussion with Judas in Gethsemane is just one example.

The film presents excellent opportunities for sharing the Gospel with others. The opening slide is straight from Is 53: “He was pierced for our transgressions, he was crushed for our iniquities… This sets the whole film in context: This is what the Son of God undertook because of human rebellion and rejection of God.

The Passion of the Christ is a deeply moving exposition of the immediate lead up to Jesus’ crucifixion. Every viewer observes the wonderfully non-sensational resurrection. The avenues for witness and impact on our community are boundless. Do commend the film? Absolutely. But more than commend, I thank God for it. believe it will be powerful tool for proclaiming the Gospel.

It would be wise to access some of the excellent small group material that will be released in the next few months. Anyone who sees the film will need to talk about it with others. This will especially be the case for spiritual seekers and others who have no faith relationship with Jesus Christ. It is perhaps the greatest evangelistic opportunity we have seen for centuries. Churches can make group bookings by registering at http://www.iconmovies.com.au / passion/bookings/bookingsform.pdf. I have heard of churches who have already booked entire cinemas for group bookings. In some cases this allows review and question time after the screening.

In closing, let me answer a few questions: 

1. The film is not anti Semitic. The film quite accurately portrays the human rejection of Christ, implicating Jews, Romans, and the whole crowd. One could just as easily call The Passion “anti roman empire”. Interestingly, Jesus is called “Jew” with the same contempt shown to Jews in Schindler’s List and The Pianist.

2. Parents should carefully consider whether they allow young children to view the movie. No one should be protected from the realities of the Gospel, but the violence is graphic. It is expected the film will be given an MA rating.

3. The sub titles are no barrier.

4. Every mature person should see this film. You won’t be the same afterwards.

Rider

T&S Movie Review Policy: 1. Discernment is exercised in what is previewed – reviewers do not view just anything. 2. We do not set out to provide a censorship service. 3, Realising that most movies will have been seen by many before the review is printed, we aim to get readers to at least reflect on what they have seen from Reformed viewpoint. We seek to advise those intending to view a movie (even on video) as to what they can expect to see, raising the various issues encountered in the movie.

A Contemporary Defence of the Resurrection

Dirk J. van Garderen, Trowel & Sword. April 1995.

Preamble: Back in April 1995 (Easter issue) T&S carried an article from the pen of Rev. Dirk van Garderen (N.Z.) showing that, while the idea of a resurrection might be regarded as unscientific, it is not more difficult to believe the Easter story today than it was in the past.

A Contemporary Defence of the Resurrection

CAN A MODERN, scientifically trained and educated person believe in something as crude and primitive as a dead body coming back to life?  I am not thinking of the many ‘near death experiences’ recounted in weekly magazines and pseudo-scientific journals of parapsychologists.  ‘Near death experiences’ are exactly that – near death.  Think of someone who is completely dead; zero brain-wave activity, no heartbeat or blood circulation – stone cold dead.  Can a dead body be revived?

Even the most sophisticated equipment devised to date comes nowhere near to being able to do this.  I doubt if it will ever be possible.  But now the crunch!  If on good rational and scientific grounds the dead cannot be revived in this day and age, why on earth believe that it happened to Jesus of Nazareth almost 2,000 years ago?  If we know it cannot happen now, there is no reason to believe that it happened then.

When preaching the Gospel to this generation, raised and educated within the context of modern technology and beliefs, you expect them to be prepared to believe in the physical resurrection of Jesus.  Is that reasonable?

I recently read Alister McGrath’s book ‘Bridge-Building – Communicating Christianity Effectively’ (IVP 1992).  McGrath is a young English theologian who is especially interested in helping and equipping Christians in defending what and why they believe.  He is tremendously helpful and his book is highly recommended.  In one section of his book he points out that modern criticism or attacks on the resurrection tend to be in three directions.

The Idea of Resurrection in Jewish Belief

The first attack argues that it was easy and no real big I deal for the first Christians to believe in the resurrection of Jesus.  Belief in resurrections was commonplace at the time.  These folks easily confused a symbolic event with an historical event because they were extremely open and ready to believe in a resurrection.  This argument shows little understanding of Jewish beliefs in the first century.  Jews, and do not forget that the first believers were all Jews and initially preached to and among fellow Jews, had two general beliefs about resurrection.

The Sadducees, as Scripture points out, denied the idea of a resurrection altogether.  Recall for example how, as recorded in Acts 23:6-8, Paul set the Pharisees up against the Sadducees precisely on this issue.  “The Sadducees say that there is no resurrection, and that there are neither angels nor spirits, but the Pharisees acknowledge them all.” (23:8).

Orthodox Jews – the vast majority only believed in a general resurrection at the end of time.  For example, in John 11, which records Jesus raising Lazarus, Jesus says to Martha: “Your brother will rise again.”  Martha replies: “I know he will rise again in the resurrection at the last day.” (John 11:23f).

What no one expected or anticipated was one individual being raised from the dead before the end of time.  There was nothing in their belief that prepared them for this.  What happened to Jesus contradicted popular belief.  It was an unheard of, novel position that was unorthodox and radical.  The Jews could not and would not believe it.  That is why they so readily believed the lie which the priests told the soldiers to spread: The body was stolen by his disciples. (Matt 28: 11-15).

But could wishful thinking become a parent of what is believed?  Is it possible that the disciples loved Jesus and his teaching so much that out of love and a desire to keep his memory alive they began to believe their own dreams?  Indeed, but dreaming up a resurrection to convince fellow Jews was hardly the way to proceed.  The idea was extremely unorthodox and radical.  Furthermore, there were countless other Jewish faith heroes and martyrs whose teaching lived on without anyone believing that they were raised.  Think of the Old Testament prophets!

Parallels With Pagan and Gnostic Myths

Another line of criticism has arisen through the study of pagan and more especially, Gnostic religious beliefs in the ancient world.  According to many critical scholars there were lots of pagan myths of dying and rising gods in those days.  It is claimed that the New Testament writers were simply reproducing a variation of this myth to suit their own purposes.

It is very difficult to rebut these criticisms by simply pointing to a Bible text.  You have to have a very close look at the myths themselves.  However, what is striking as you begin to read about them is how critics went to great lengths to find what they thought were parallels and similarities between pagan myths and Jesus’ resurrection.  Differences were almost completely ignored.  Further and more reflective studies show that these so-called parallels are much more remote than first claimed.

In the pagan myths, dying and rising is never attributed to an historical or a real person.  It happened to ‘gods’ – vague, surreal personages who lived in the misty, mythical past.  Contrast that with the manner in which the Bible speaks of Jesus’ resurrection!  It happened in Jerusalem, during the rule of Pontius Pilate, about 30 A.D.  The disciples were personal eyewitnesses who saw, touched and talked with the risen Jesus.  When Paul was pressed, he told the Corinthians: “…he [Jesus] appeared to Peter and then to the Twelve.  After that he appeared to more than five hundred of the brothers at the same time, most of whom are still living.” (I Cor.15:4-6)

C.S. Lewis was one of the greatest experts on pagan myths and mythology.  McGrath points to Lewis’ findings:

“Perhaps most important, however, was his realisation that the Gnostic redeemer myths – which the New Testament writers allegedly took over and applied to Jesus – were to be dated from later than the New Testament itself.  If anyone borrowed ideas from anyone, it seems it was the Gnostics who took up Christian ideas.”

An Argument from Analogy

A third criticism of Jesus’ resurrection sounds extremely powerful and convincing, especially to modern ears.  It is devastatingly simple.  It states: since dead men do not rise, Jesus could not have risen either.  The argument, expanded a little, assumes that for an event to have happened in the past we need to be persuaded that a parallel, similar kind of event still happens or is possible in the present.  Since we do not witness true resurrections nowadays and are unlikely to, it couldn’t have occurred in those days either.

The trouble with that viewpoint is that it is not logical.  It makes some basic errors in reasoning.

The reason for all the fuss about Jesus’ resurrection is precisely its uniqueness.  It has only ever happened once.  The event is noteworthy precisely because it is unique.  If resurrections were a common occurrence then there would be no reason to get excited and worked up about what Jesus experienced.

The argument ‘dead people no not rise from the dead’ is reminiscent of the person who says, “Don’t confuse me with facts, my mind is already made up.”  He has already, dogmatically and without investigation of the facts, decided that resurrections do not happen.

If you present evidence of a resurrection he will say, ‘I reject the evidence because I don’t believe in resurrections in the first place.’  That is like 16th century England when everybody believed that all swans were white.  It was argued, ‘I have never seen or heard a reliable account of the existence of black swans.  Therefore black swans do not exist.’  When someone turned up with an Australian black swan the response was, ‘That cannot be a swan!’

The problem is not the evidence, but the unfounded, dogmatic beliefs which bias that person.  Rather than start with a whole set of presuppositions with your mind already made up before you look at the evidence, return to the Jesus described in the Gospels – return to the Gospels as historical evidence.

Paul, in I Corinthians 15:20, sums up: “But Christ has indeed been raised from the dead, the first-fruits of those who have fallen asleep.”

Is that conclusion a reasonable one today?  Modern day arguments, which are raised to question Christ’s resurrection, can be shown to be full of holes.  The evidence, even after 2,000 years of scrutiny, ridicule and rejection still confronts us today as a real challenge.  It will never be easy to believe the evidence.

It will, in fact, always demand faith.  But, it is just not true that believing in the resurrection of Jesus is more difficult today than it has been in the past.

Dirk J van Garderen.

(The Rev. D,J. Van Garderen is the pastor of the Reformed Church of Avondale, New Zealand)

Life Wasn’t Meant To Be Easy.

John Westerdorp, Trowel and Sword, March 1999.

Preamble: In his article “Annus Liturgicus” (TSR Jan. 1 ’24) Bill Deenick wrote about the church calendar as not being big in Reformed circles but nevertheless being useful in planning his preaching. Lent is that period before Easter which lends itself to this. As we are now in that time of “Lent” it seemed appropriate that we find an article on the subject, however this turned out not to be so easy. John Westerdorp came to the rescue with an editorial which in part at least touched on the subject and we have reproduced it here. For those who may not have a full understanding of the observance of Lent and how it came about we have included a link to a website called “Compelling Truth” which gives a concise background to Lent as part of the church calendar. To access this article go to:

https://www.compellingtruth.org/what-is-Lent.html

Life Wasn’t Meant To Be Easy.

One of Australia’s past Prime Ministers, Malcolm Fraser will always be remembered for his words, “Life wasn’t meant to be easy!” If I remember correctly people had complained about government cut backs to social welfare to which the Prime Minister responded with those now well known words. Subsequently the media gave Fraser a hard time for daring to put it that way. The opposition certainly made mileage from it at the next election.

I have often reflected on those words and concluded that Fraser possibly said more than he realised. It is surely an implication of the fall (Genesis 3) that life is no longer meant to be easy. M. Scott Peck begins his book, “The Road Less Travelled” with the observation, “Life is difficult.” And a few paragraphs further he states, “Life is a series of problems”. Peck is making this point over against people who moan incessantly about the enormity of their problems “as if life should be easy.”

If some would question Peck’s credentials, as not quite kosher to Calvinists, then consider the words of two young men with impeccable Calvinistic credentials. They pointed out that in this life we need comforting and that if we want to enjoy the comfort that comes from knowing we belong to Christ then we first of all need to know that life wasn’t meant to be easy. Okay, Ursinus and Olevianus put it just a little differently in the Heidelberg Catechism. They state that first thing I have to know, to live or die happily, is “how great my sin and misery are” (L.D.1).

I hasten to add that many saw Fraser’s words as an excuse for doing nothing to relieve the lot of the needy. It is one thing to say, “life wasn’t meant to be easy”, in order to make people face the reality that we live this side of Eden. It is another thing entirely to use that phrase as an excuse to perpetuate abuse or injustice.

Because of our rebellion against God labour pains and thorns and thistles are the way things are now meant to be until Jesus comes to make all things new. But if use that as an excuse for doing nothing to help those who are being exploited by evildoers then God’s judgment stands against me. No one can ever excuse the horror of child abuse by an appeal to Genesis 3. It is perverse to close our eyes to the pain of a divorce simply because life is now meant to be tough. To use the expression in that sense is heresy.

Lent And Christian Living.

This issue of T&S comes to you in the middle of that part of the church year that we call ‘Lent’, the forty days leading up to Easter Sunday, Traditionally it was a time of penance and self-denial when fasting was encouraged and the eating of meat forbidden. In Reformed Churches we have a somewhat ambivalent attitude to Lent.

On the one hand we strongly reject the idea of Lenten fasting as an attempt to win the favour of God. Calvin already rebuked, as superstitious nonsense, the idea that by keeping to such rules we thereby perform some excellent service to God (Institutes iv.xii.20). In the popular mind Lent is still often seen in those terms. In places like Brazil, Lent is preceded by all the excesses of their Mardi Grass, before the austerity of the fasting time when people seek to make things right again with God. Such *works righteousness’ has no place in the Christian life. It obscures the gospel of Christ.

On the other hand many of our churches use the Sundays of Lent to focus on the sufferings of Christ who goes the way of the cross. I have personally found congregations appreciative when I have used this time to preach, for example, on the Suffering Servant passages from Isaiah, or the seven words of Jesus from the cross. When, in our own life, we accompany that by some forms of voluntary fasting or abstinence, Lent can become a very meaningful period of reflection leading up to Good Friday and Easter.

If nothing else these days leading up to Good Friday remind us that we are followers of the Man of Sorrows… that Jesus came to take upon Himself our sin and suffering… that the brokenness of life was something He experienced to its painful and bitter climax. Certainly for Jesus life was not meant to be easy. “He took up our infirmities and carried our sorrows.” (Is.53:4). It was for that purpose that He came and took on our humanity.

Admittedly, we now live after Easter and are therefore more than conquerors with Christ. Believers share in the reality of His victory and resurrection. Yet the apostle Peter, in his first letter, also affirm the truth that in this life we are called to take our share of suffering in imitation of the Man of Sorrows. For believers there is a special sense in which life was not meant to be easy. There is special hardship and pain for those who follow in the footsteps of the Master. At the same time the followers of Man of Sorrows are also challenged to be Christlike in taking up the burdens and hurts of others.

The Prosperity Gospel.

During a recent bout of illness my disturbed sleeping patterns led to rising early enough to watch some of the religious programs which Channel 10 puts on at such an unearthly hour that one wonders if anyone ever watches them. Well, many people do. I’m occasionally encouraged by fellow Christians, “You really ought to listen to Marilyn Hickey some time.” Or, “That Benny Hinn is an inspiring guy!”

That particular morning began with a forgettable program that seemed more New Age than Christian. Kenneth Copeland followed, pushing what he calls the “covenant of prosperity.” I was appalled. Okay, he and his assistant, Leroy Thompson, said some good things once in a while, “Money without God is a disaster.” True! But their preoccupation with health and wealth drowned out the good things they said. The half-hour hit rock bottom for me when Copeland and Thompson encouraged their viewers to extend their arms and then draw their arms in while saying, “Money, come to me now!” – three times. Believers were challenged to get up and shout that out every morning.

It becomes painfully obvious that the *name it and claim it’ gospel of Copeland is a far cry from the call of Jesus to take up our cross, deny ourselves and follow Him who had nowhere to lay His head. Copeland has given the greed and materialism of our western culture a “Christian baptism” and attempts to show that for Christians life should be easy.

Marilyn Hickey had a helpful talk on sexuality. However the showmanship of Benny Hinn that followed reminded me of all the worst features of the American televangelists that have done so much to discredit Christianity. It was one long parade of claims of miraculous healings complete with ‘slayings in the spirit’. The only time he opened the Bible was to read from Isaiah 27:3, But he then misused this lovely promise to the church to assure individuals that God wanted them to be healed.

In both Copeland and Hinn I saw no recognition that until Jesus comes again life is not meant to be easy. More capable analysts than I have commented that these men have no theology of suffering. There is no recognition that, as Paul put it. “We must go through many hardships to enter the kingdom of God.” (Acts 14:22).

Redemptive Opportunities.

I write these pages to encourage you the reader to adopt a sound view of reality this side of Jesus’ return. Hardships and difficulties ought not to take us by surprise. But I mention these things also because it is especially when we take seriously that life was not meant to be easy that our days on earth will also become rich with redemptive opportunities.

Jesus himself warned that it is not the healthy who need a doctor but those who are sick. On another occasion he warned how hard it is for the rich to enter the Kingdom of heaven. Copeland and Hinn should spend a little more time reflecting on those teachings of Jesus.

No. I’m not taking a social gospel line – as if the sick and the poor are necessarily closer to the Kingdom. What I am saying is that I have had far more opportunities to minister to the souls of men and women in situations of need and crisis than I have in situations of health and affluence. A healthy view of reality in a fallen world provides far better opportunities for gospel proclamation. What a joy it is to remind those who have discovered the hard way that life wasn’t meant to be easy; that Jesus will one day put an end to all the groanings of this fallen creation.

JW

Australian Gleanings

Including “Encouragements and Aspirations” by Pastor Verlan Van Ee of the Reformed Church of North America at the end of an eight month pastoral Exchange with Rev. Martin de Graaf of Tecoma.

Rev. Fred Vanderbom, Trowel & Sword, Jan./Feb. 1997

Preamble written by Rev. Fred Vanderbom: December’s (last week’s) Gleanings pages were drawn from the two reflective articles from the Rev. Verlan Van Ee of the Christian Reformed Church of North America. He wrote these in Melbourne last August, at the end of an eight month pastoral exchange with the Pastor of the Reformed Church of Tecoma, Rev, Martin de Graaf. After some months of leave and travel, both pastors and their families planned to be back in their own homes and churches before Christmas. Pastor Van Ee’s observations in his first two articles referred to the strange ways of the Country of Oz, to winter in Melbourne, and to being a pastor and member of God’s church in Australia and for Australians. Pastor Verlan Van Ee’s third article was titled Encouragements and Aspirations. I was blessed by the Lord as I read it, and have included it in full. I trust that its positive tone, its warm insights, and its thoughtful encouragement and prayers will enrich your summer reading.

Encouragements and Aspirations

“In Hebrews 10:25b we read: but let us encourage one another, and all the more as you see the Day approaching.’ This is the final ‘let us in a series of five which the author of Hebrews uses in an inspiring call to persevere (Hebrews 10:19ff). It is a call to a sincere faith, a solid hope, and a stirring love. A kind of back-to-the-basics of the gospel renewal and revival by which the church and individual Christian are encouraged and built up. Such is my final word to Tecoma and the RCA. Be encouraged and keep up the good work that God has begun within you (Philippians 1:3-6) and that God is doing through you (Ephesians. 3:20-21).

“I say this especially in light of the restlessness and disillusionment I have sensed in some. I believe you need to go a little easier on yourselves, on each other, and to reassess your feelings about your churches and your expectations of the church and its leaders. I sense the RCA (CRCA) is, in some ways, going through a mid-life crisis as it has now passed its 40th year, its first generation. Look at how much change that immigrant generation and its now adult children have had to endure. No wonder there are hurts, tensions, and worries that are affecting your self image as a church. Here in the RCA you have had to go through in 40 years (one generation) what the CRC (Christian Reformed Church) in America took 120-150 years (three generations) to wrestle through. And the nature and speed of change in this second half of the 20th century has only intensified the challenges of a young immigrant church.

“Considering that, it’s no wonder the RCA had the lowest rate of visitors and a very low rate of contact with non-Christians, according to the 1991 Church Life Survey. A somewhat inward focus was initially important in order to survive. And as the 1991 report also showed, you haven’t just survived, but in some areas really thrived, such as having the highest retention rates in worship of all participating denominations. That faithfulness in fellowship, that ‘hanging in there’ despite the hurts and tensions, that loyal commitment to community and continuity will certainly find its natural blessing in succeeding generations. So keep on hanging on! Persevere! It’s worth the pain and problems that remain to be worked through.

“May the spirit of encouragement and the power of prayer be very evident among you in these next transitional years. Pray and work for reconciliation between the generations and for a working unity between the widening factions that are developing within our Reformed Churches. It’s going to take a lot of humility, forgiveness, and forbearance for our churches and individual members to make peace with their past and move on with God’s mission. The generation that is passing on needs to leave its blessing with the generations behind it. The generation presently ‘at the wheel’ needs more than ever to ‘keep an eye on the rear view mirror’ (the past), and hard as it may be, to be humbly respectful of any helpful driving tips it might receive from the back seat. The upcoming generation of on-looking passengers need to be trusting and forbearing, realising that adults, just like youth are still in process and that the road of sanctification is a long one with lots of curves and potholes. And: all three generations need to come to the greater realisation that really no one generation ever owns the wheel or has the right of way. This is a family vehicle we are riding in together, and God the Father Himself is the Sovereign Steerer. But the trip sure does go a lot more smoothly and quickly when all the passengers cooperate and enjoy travelling together. 

“It’s been a great privilege as an American pastor to be a sojourner with the RCA these past eight months. It’s been exciting but it hasn’t always been easy. Just like driving on the left side of the road has been a real adventure and excitement for this Yank. I leave Australia with some new perspectives and better appreciation. I can appreciate a bit better now what sacrifices, adjustments, and challenges missionaries have in their work. I also appreciate even more how much effort and grace it must take to establish and maintain Reformed and wider Christian ecumenical associations between churches and denominations. Things can look a lot different sometimes from the opposite side of the car. It’s a freeing experience as well to see the differences and realise that often ‘different is good’ or, put another way, to realise that different isn’t necessarily bad or good… just different. It’s certainly good to get out of our familiar safe ruts and thus broaden our horizons.

“I encourage more churches and pastors to be open to the idea of pastoral exchanges. I believe it has been a great way for both the pastors and the churches to get some time and space to reflect on where they are at and where they want to go next. I’m grateful to have had the extra time to read, reflect, and plan, for a change. It’s also been a real blessing not to be the primary mover, shaker, and decision maker, but rather to be more of a behind-the-scenes encourager and consultant. I think it’s good in our churches as well when people are challenged to take more pastoral and ministry responsibilities upon themselves and not just leave them for the pastor or other paid staff.

“I’m encouraged to have forged this very personal bond with my Reformed brothers and sisters ‘Down Under’. The world-wide communion of the saints will never again be just a concept believed in. Rather it will be an experienced reality that I will cherish all my days, and one which I hope I have many chances to renew both on my side of the world and yours. God be with you till we meet again.”

***

Although on a much smaller scale, preaching exchanges between RCA pastors and ministers of the Reformed persuasion from an increasing range of other denominations are slowly becoming more common. From Launceston Tasmania, we read that the minister of the city’s Presbyterian Church, “Rev. Steve Nicholson, will preach in our evening service today. (Rev. Bert Kuipers will preach at St Andrews.) We welcome Rev. Nicholson and hope this pulpit exchange will be another small step in better knowledge and understanding of our respective denominations.”

***

With the first Trowel & Sword Gleanings for 1997, I want to say “thank you” to all the faithful men and women who regularly send copies of their church news to me. More churches are always encouraged to allow me to see their news. Many of our church bulletins are only a sheet of announcements, rosters, and the familiar publicity items. Sometimes people ask me to include events or material that is being advertised throughout our Churches, or devotional or general news material which is sometimes included in our church news sheets. This does not make for interesting reading for most of our readers.

What “Gleanings” aims to give is a “window” into the congregation’s life or work. This will include news, comments from church members on work and activities, and even other events outside their congregation. It is from all this material that I can glean. I find it is sometimes of great interest and value to our RCA readers. Comments are always welcome. From the comments I do get, I believe that our Gleanings pages continue to inform and encourage our readers – as they have for so long.

Fred L Vanderbom Pastor of the Reformed Church of Wollongong (NSW)

Footnote: When I first started researching for the possibility of rebooting some form of T&S nearly five years ago some may remember it included the possibility of sharing meditations written for our local newsletters with other churches. I have since come to realise, a view shared by some of the replies I received, that meditations were not what was needed. After all, there is no shortage of meditations available on the internet. What was really yearned for was a sharing in the life of fellow Christians in the Christian Reformed Churches both in Australia and New Zealand. Fred understood this and this is what Fred gave us in the pages of T&S through his column “Australian Gleanings”. In his own words: What “Gleanings” aims to give is a “window” into the congregation’s life or work. This will include news, comments from church members on work and activities, and even other events outside their congregation.

In the past thirteen years we have witnessed a double whammy. First was the loss of T&S and now also the loss of Fred himself. That the “Gleanings” was an important part of church life (as well as Fred’s life), is I think, self evident judging by the number of people regularly sending in their contributions to Fred. The question is: “Is there one person, or a small group, in all of Australia, willing to put their hand up to continue what Fred started; either through the pages of TSR or in some other form?” What a marvellous memorial that would be for Rev. Fred Vanderbom.

Australian Gleanings – Part 1

Rev. Fred Vanderbom, Trowel & Sword, December 1996

Preamble: On Friday February 16, a stalwart of the Christian Reformed  Church, Fred Vanderbom,  passed into glory. We remember his wife Helen and the wider family at this time of grief. Fred served the church faithfully over many years and even in his retirement he served as a locum in a number of churches. Many people, in quite a few churches around Australia, will remember Fred and Helen fondly as a couple who loved the Lord and His people. Fred was a gentle man who had an astute understanding of the church and wisely guided the church through his “Australian Gleanings” in the church magazine, Trowel and Sword, over many years. He was a man who looked past the legalistic attitudes that could often be found and sought and encouraged the Christlike in churches and people. The following is one of Fred’s articles which was written for Trowel & Sword in Dec. 1996.  

Australian Gleanings – Part 1

During much of this year, the Rev’s Martin de Graaf and Verlan Van Ee have exchanged the duties of their church work. Last March, these pages gave our readers a small taste of the details and expectations of this arrangement. Now that the exchange period has ended, it has been fascinating to read the Rev. Van Ee’s sometimes humorous, often perceptive, at times incisive observations in the newsletters of the Reformed Church of Tecoma in Melbourne.

“The American pastor’s family’s Australian adventure “Down Under” has truly been an awesome Aussie experience. Before she left, Becky [Verlan’s wife] had told people she believed our time in Australia would perhaps ‘be nothing like what we expect, but everything that (God knows) we need”. How prophetic!! How true!!”

Pastor Verlan’s first instalment was entitled “Expectations and First Impressions.”

“Though we thought we had some idea of what this land “Down Under” and its Aussies were like, it could well be said of us: ‘Naive American family discovers another breed of English speaking people, who inhabit a continent totally different from America, and with a culture all their own, and actually a form of English .. .’ I should have read They’re a weird Mob by Nino Culotta before coming to Australia.”

” .. .We have been surprised by how different things are here “Down Under”. To start with let me say we have immensely enjoyed the enchantment of this great red dirt southland with its colourful and endearing array of wildlife. Early on I wrote in my journal: ‘God has made the bush of Australia to be a most unique reflection of His incomprehensible holiness and glory; part of it is so rare and bizarre only the Almighty Creator Himself could conceive of it and create it.”‘ 

Rev. Van Ee continues with some comments on Australians and on the RCA ethos.

“Some of our first impressions about Aussies themselves were that they are as diverse and colourful as the land and wildlife itself. We did however often find ourselves asking the question: ‘Now is this really Aussie or just Dutch Reformed?’ … I’m still not at all sure about what’s what, and that I believe is a reflection of this ongoing ambiguity amongst the immigrant generation and the first generation born in Australia.

“One of the things … I have enjoyed in the Reformed Churches here is the hospitality and general friendliness of the people. Never in my life have I had so many invitations ‘to have a cuppa’. In eight months our family has shared a meal with more church families here than we probably did in 3 or 4 years in our church in America. Part of that I realise is the unique nature of the exchange itself.

I sense that Aussies have a more relaxed attitude toward work and their careers and do much better at enjoying their holidays and the beauty of their vast country. Most Americans only get 2-4 weeks of paid holidays a year, and long service leave is unheard of.

The typical laid back ‘she’ll be right, mate’ attitude has also been apparent to me in Sunday worship services … Wearing my typical suit, tie, and pants just didn’t seem to fit at Tecoma, so this preacher found himself being a bit more spontaneous in his preaching and worship leadership as well.”

In the second instalment, there were more surprises, and sometimes bewilderment. One was Melbourne’s weather, which we do not need to describe through American eyes, other than to pass on the Van Ees’ delight at the mildness of our winter and at the sight of the lavish green and gold of our flowering wattles in midwinter.

“If the weather tested my patience and understanding, so much more so did perhaps one of its results; my unexpected bout with double pneumonia just after Easter Sunday. But it was then that I got immersed in the real Aussie world.

And that experience confirmed some of my initial impressions and observations about the Reformed Churches of Australia circles. Those circles are pretty tight [still], and it is apparent that the RCA is still struggling (much like our Christian Reformed Churches in America over the last 10-20 years) to really find a point of contact with the world, its culture, and their local churches ‘communities.

… My American accent opened the door to many opportunities to tell people why I was here. I wasn’t just on holidays: ‘I’m here as an exchange pastor’, and then I’d tell them about Tecoma Reformed Church. I was bewildered that I could not find any kind of church flyer, stationery, notes, or invitation cards to give to people I met out at the shops. I was also surprised to discover just how low the expectation was that any visitors would ever even come to our Reformed church. I sensed a bit of embarrassment or insecurity, which frankly I don’t think is warranted. The Reformed Church has a great faith and heritage to share.

I’ve endured over 15 years now of contemporary church growth talk on the American scene, and what have I seen? That it’s not so much church talk, strategising, and worship service styling that produces real church growth (the conversion and discipling of lost people), but rather it is people’s personal passions, perspectives, attitudes, and down to earth action of being in touch with real people who need Christ which brings renewal and growth to the church.

When it comes to fulfilling the great Commission (Matthew 28:19- 20) which Christ gave the church, it’s time to get beyond talking and start fishing. That means we need to be willing to make the time and extend the energy to get beyond our little circular ponds of inner church fellowship. Initial friendliness and hospitality must be willing to stretch itself to committed befriending and real inclusion and assimilation of others. Are we so busy with a cliquey cuppa here and a ‘gezellig’ (I know just enough Dutch to be dangerous) or comfortable cuppa there that we just don’t have the time and energy to be real salt and light in the world?”

Verlan Van Ee assures his Tecoma congregation that he is not putting down “Dutchness” in the RCA. He reminds them of his own Dutch roots and his appreciation of his heritage. In fact he believes ” .. .it is impossible for us to take the risk of really getting out of ourselves and our comfortable social circles if we haven’t come to grips with the reality of our roots.”

In conclusion of his second article, Rev. Van Ee makes some insightful comments on that special relationship between the pastor and his study – particularly where that room is located in the manse.

“To me this is a symbol of the very challenge of getting our ministry out of the church circle confines and into the community with real mission-like availability. I concede that this may just be personal bias on my part and may not endear me to many RCA pastors, but I find a study in the manse to be most confining and stifling.

It most readily puts you at the accessibility and mercy of your members and thus to the inaccessibility and exclusion of your neighbours …. It takes real effort, … real grace, and dangerous honesty to protect this time and space from the overwhelming socialisation of the congregation and the extended Reformed Church circle …

My encouragement to congregations is: Give your pastors time and space to: first, care for their family and home concerns, and second, be more involved with their neighbourhoods and thus be models in outreach. And to pastors and congregations alike I say: Get out there and make hay in your Aussie society while the sun is shining.”

Pastor Van Ee recognises that some may stumble over some of his observations.

“I apologise if I have been overly critical or unfair in some of these reflections. I humbly confess that I am just a naive outsider looking in, trying to understand. But I hope my candid honesty can be helpful … “

Your Gleaner has found these American notes of great interest and real help. It is always healthy to listen to the reflections of a trained and caring ‘outsider’ who is also something of an ‘insider’. In the next issue of T&S I would like to pass on some of Rev. Verlan Van Ee’s “encouragements and aspirations” to you.

Fred L Vanderbom

Note: Rev. Van Ee’s “Encouragements and Aspirations” will be the subject of next week’s post under the heading “Australian Gleanings – Part 2”. We urge you not to miss it because it is a brilliant piece of writing and gives us as much food for thought today as it did nearly forty years ago.

Shepherds Flock Together

OFFICIAL REPORT ON THE MINISTERS’ CONFERENCE OF THE REFORMED CHURCHES OF AUSTRALIA, HELD AT DANDENONG, VICTORIA, SEPTEMBER 2nd, 3rd AND 4th, 1958

Arent de Graaf, Trowel & Sword, October 1958

Preamble: Have you ever wondered what ministers do and talk about at ministers’ conferences. Wonder no more. Aren’t de Graaf give a very comprehensive account of the ministers’ conference held at Dandenong in 1958. Yes it’s long. Yes it is sometimes difficult to follow his Dutch influenced English. But the overall picture is of a group of men (and their wives) deeply concerned to Serve the Lord as best they can in the setting of their time and circumstances. Issues they wrestled with then are often the issues we still wrestle with today. Opinions are often divided, but always they seek to shepherd their flocks according to God’s will and in accordance with scripture. We urge you to take the time to read through the report, thereby giving you a greater appreciation for the men who dedicate their lives to serve as ministers of the Word in the Christian Reformed Churches (and all other churches whose sole purpose is to serve the Lord).

Shepherds Flock Together

Thanks to the Lord, the generosity of our Churches and the initiative of some of the ministers of our Churches, we were privileged to have a splendid ministers’ Conference in Dandenong.

To say that a minister in his Congregation is just a “lone wolf” would be doing injustice to our Churches and the Christian love which the minister and his wife may experience there.

And it is not because these “lone wolves” felt so “lonely”, that they came together so happily there in Victoria’s hospitable fold.

But a shepherd, who always has to lead the flock of Jesus Christ in obedience to the Chief Shepherd, feels sometimes the need of being led himself, of flocking together with the sheep, without being looked at as “the dominee”. A preacher who always has to bring the Word, can yearn for an occasion to quietly sit down and listen to someone of his brethren teaching him. For him who has to give always, it is a mighty experience, now to receive.

And then: the work of a minister is a special one. In that respect he indeed is a sort of “lone wolf”, that he has to be careful in having special friends in his congregation whom he has contact with as with equals; because the whole congregation my claim him as her minister, he has to give his love to all, if possible alike. Now that last thing is nearly impossible, and it is a reason for much fight and self-restraint of the minister. He is “the dominee” to all, and he should be, too. This special position of the minister, too, makes it necessary, that he from time to time meets his colleagues in this work, for there he can drop that restraint for a moment, and so get new strength for the work among the brothers and sisters who wait for his love and attention.

Then there is the aspect of study: a thing which we as migrant ministers do far and far too little, Those articles of professor Runia in “Trowel and Sword” mentioning books which MUST be read, create a feeling of frustrated guilt in many a manse, where the minister now and then gets some rest between long times in the car and among his people. It is good, to be refreshed in the study of theology which we once started but have so much trouble with to keep up, and this, too, was one of the great blessings of our Conference.

At last: there are the many problems of our congregational and ecclesiastical life, the problems of our own churches, like catechism, preaching, things as union membership and evangelism calling. There also were the issues facing us all as churches together: our College, the Billy Graham Campaign, the issue of literature about what we mean and teach, and our paper: “Trowel and Sword”.  We felt that we could help the Churches, by discussing these things, listening to what others experienced and thought about them, and, so enriched, to come back to our own Churches. From beginning to end we held sharply in view, that we were not together as some sort of synod, making DECISIONS on behalf of the Churches. If there were decisions made, it only was about things we as MINISTERS, PRIVATELY were to do, and for the rest we listened and discussed, and so equipped ourselves the better to help our own Churches.

And I do trust indeed, that the Churches will not regret, that they together gave so generous help to make this Conference possible. It was a great thing for our brothers who never meet colleagues, like our Perth pastor, Peter VanderSchaaf, our Brisbane shepherd Jur Westera and our South Australian bishop: John VanWageningen. As it was for our Tasmanian brothers to smell the clear crisp Mainland air again!

Those present:  Apart from the fifteen ministers of our Churches, there were the three professors, professor Barkley as a minister of a sister Church in full Communion being granted full rights and say in our midst. It was indeed a great privilege and help, to have this wise Principal of our College with us. Then also we had as a guest: the Rev Wilkinson, minister of a Presbyterian Church somewhere in Victoria, who was not just a guest, but became a friend to us all. And then there was the bright company of many a minister’s wife. If I counted well, there were eleven minister’s wives and three professor’s wives at the conference! These helpmeets needed also to be strengthened, and I am sure they were. 

Special mention I may make of Mrs.VanderScheef, who with her husband travelled the Great Australian desert in a utility truck of one of their parishioners(!). Anyone who would see Mrs. VanderSchaaf would not believe that she is such a tough one! Good on you! And then there was mother VanWageningen also, who had been able to break away for a moment from her big family, just to find herself in a bigger one yet! For that was the feeling we had! A family, where not the brothers always had the same opinion. (Such a family must yet be found on earth, and – honestly – wouldn’t it be a terrible bore? ) – but where there was love, “the tie that binds”.

A New Union:  After the opening by our hard-working ( and -running!) host, Rev . DenBrave, the first item on our agenda was a typical Aussie one: We established a Union. A ministers’ association, not in the first place meant to fight for higher wages or less working hours, but to regularise and organise our contact, so that in the future things like this conference would be in the hands of a set organisation. This Association also shall have to endeavour some regular contact among the ministers, as Rev. VanBrussel in his quarterly pamphlet already started doing. Rev .VanderBom became president of this Association, the Rev. VanGroningen ( just here, you know! Veni, vidi, vici!) became secretary, and already at the Conference he proved a marvellous (and funny!) organiser. The Rev. VanWageningen became the man for the “dough”.

The Discussions: When I then now come to a report on the discussions held, I will stick to the order in which they were scheduled on the programme.  Actually during the Conference the subjects sometimes changed places with one another, due to time and other circumstances, but to report it in this way might be not so clear to read. The programme, as all our consistories have seen, was a very loaded one and we did not get all subjects done. Though I must say that only a few were left over: it might be a marvel for many that ministers can be short and business-like in their discussions. I myself did not believe that before this conference! (Nor was he at the conference, Editor!).

Pastoral Problems. a) The Preaching: Many of you, of course, have read that letter sent by “an elder” to the organisers of this Conference, complaining that there is so little vision, so little clear message in the preaching in our Churches, as it appears in “The Word of Salvation” our sermon series. Though there was another letter also, where another elder protested against that first one contending that there was blessing for him in listening and reading to our ministers’ sermons, we still felt that not only the “scripturalness”, but also the vision in proclaiming the full, many coloured wisdom and full counsel of God’s vision in our preaching must be a matter of earnest prayer and deep concern to us. We felt how necessary it is for us to have many hours for silent study, and… how difficult it is in our migrant Churches to get them. There are big areas to be covered, and a minister’s help often is required for things which in other circumstances a minister would not have to touch. Here our Churches can help, to allow their pastors more time for study: a real thing for the Consistories to watch! Besides it was rightly remarked that WRITTEN sermons are not so pointed as the ones really held for a congregation, where is preached according to the needs of a particular congregation. That is the inevitable drawback of written sermons, how good a service “The Word of Salvation” nevertheless may do to our Churches. 

Pastoral Problems. b). Elder Training: A fine paper was read to us about training of elders. How necessary is it, that those who supervise the flock thoroughly know the Truth themselves! It was stressed that every elder (like his minister!) should have his daily devotions, reading the Bible, and praying, never neglected! Furthermore it was stressed that the elders READ much, also about their own work.

Rev. VanBrussel gave some titles of fine Dutch books which every elder should read. (HOW ABOUT NEXT SANTA CLAUS, brothers?) (sic). Here they are:

G. Brillenburg Wurth: “Christelijke zielszorg in het licht van de moderne psychologie”

Dr. K. Sietsma: “De Ambtsgedachte”; 

Dr. K. Dijk: Handboek voor de Ouderling”; 

Dr. P. Prins; “Ouderling en dominee”,

W.A. Wiersinge: “Weid mijn schapen” and “Waakt over Mijn huis!”

Then it is very much worth reading what Calvin wrote on eldership in his Institutes, book 111, chapters 3 and 12. Which of our Australian or American friends is willing to put a list of ENGLISH books for elders about their work in this paper?

Very interestedly we listened to Prof. Barkley when he told that in his (Reformed Presbyterian) Church, where elders are chosen for a lifetime and not just for three or four years, these brethren before deciding on the call receive instruction, and also after accepting it, all this instruction amounting to some six months before their ordination! The N.S.W. Classis started conferences for deacons and for elders, and this, too is a very sound and necessary thing, just as is time taken for study of Scripture principles during Consistory meetings. They must NOT just be “business meetings”!

Pastoral Problems. c). Two Services A Sunday? Now you, reader, might be puzzled by that question mark behind this point: Is not two services a Sunday a MUST for good church life? Aren’t we worried too much about the “oncers”, the folks who just find the minimum of one time per Sunday enough, and who let their Saviour call for that second time and stay home, or… enjoy just a ride to the beach? Do not be worried too much: these things were not disputed, not among the ministers, anyway. That the Lord’ s Day be HALLOWED unto God more than just by one service, where possible, was seen as a matter of course.

But there are the congregations spread over such distances, that again and again the second service is tried but proves impossible. Like Sydney, Melbourne, Perth. What can be done there to substitute the desired second service for some thing as good as that, and… possible?

There was the suggestion of elders conducting Bible Study groups! A good suggestion, too, since these elders then indeed also can give leadership in the study of God’s Word, and… since then also the members of the Church, otherwise always silent and seemingly passive, can stand up and say something themselves. It was felt that this was a positive step into the direction of New Testament Worship, commendable even for those churches where now the second service is custom.

However, there were also the objections seen: Is there on such a study group the official proclamation of the Word of God in His Name to His Church? Is there not the great possibility of everyone voicing his particular (sometimes perhaps heretic) ideas without immediate check? And, how valuable this work together may be (the Bible clubs are doing a splendid job in the Churches) may it come in the place of the public worship, where the Church – actively because applying it to their souls and lives…! – listens to the Word preached by the appointed and ordained preacher? (sic).

Pastoral Problems. d) Catechism Literature. How to conduct our Catechism Classes, is always to ministers, consistories and parents, a sticky problem! It is education, a school, it has to have a line in it, it ought to be scriptural, with the Bible as its main basis and contents, it ought to prepare the child of the Covenant for acceptance of the promises of God and a life of salvation and service, but we start off usually already with the young ones not liking it at all and an urgent need for good material is one of the elements contributing to some confusion in this field.

There is LACK of good material for the youngest group (6-11) and the oldest (teenage) section, while for the ones between 12 and 16 there are stacks of good literature, Rev. VanGroningen in his lecture mentioned some names and showed some good stuff, and I may mention here:

For ages 6-11: Van Der Veer: Bible Lessons for Juniors” ( 4 volumes, edited by Baker, Grand Rapids); 

D.H. Walters: Our Junior Bible Course”, 2 vols. with work sheets to be torn out and handed in to teacher;

 Bible History. Edited by Zondervan, Grand Rapids.

For ages 12-16: Walters: Compendium of Christian Doctrine, same work book system as the Junior Bible course, a very good course, also edited by Zondervan.

For the older ones there is the good booklet of Prof.Schep: “Catechisatie boek for the Reformed Churches of Australia”, of which it was stressed strongly at the Conference that a good and simple-worded English translation be made as soon as possible.

We are struggling with the teenagers especially with a language problem, whereas they live on the “border-line” that much, as not to understand “big” words in Dutch, nor in English. There is for them, or for after-Confession classes, a very good series of work books on the WESTMINSTER SHORTER CATECHISM, by Dorothy Packington, to be ordered with the ‘Orthodox Presbyterian Committee on Christian Education, c/- Mr. Robley J. Johnston, 728 Sohaff Building, 1505 Race St., Philadelphia 2., Pa., U.S.A.

For use with Dutch speaking people who just come from “outside”, it was suggested to obtain “Het Wondere Twalftal”, issued by the BijbelKioskVereniging” on the Apostles’ Creed. Still Landwehr’s booklets on the Compendium were serving well, a lot depending for all this material on the teacher.

This subject was the last one of Pastoral Problems discussed, regretfully I may say that the subject Sunday Labour was not touched because of lack of time.

On Tuesday Afternoon we discussed our Evangelistic Task in Australia and our impact on the English speaking world.

Our task in Australia. a. Co-operation with other Churches. In this subject, like also in the following about Billy Graham, the opinions differed strongly. There were among us, (those) who felt that we had to join all those functions with other Churches, as ministers’ fraternals (sic), work in the schools, evangelistic campaigns etc., as could be done without losing our identity. They saw in these things a possibility of showing who we are, and also meeting the brothers who also loved the Lord Jesus.

Others however were strongly convinced, that just that very identity of our Churches was greatly endangered where we mixed with others. They felt that this would give to many, inside our Churches and out, the idea of indifferentism and relativism: “It’s all the some, if only Jesus is preached….”

At last we left this discussion after the words of one very wise among us: who said that the crucial question to be put always is: “What think ye of Christ?”  Co-operation will PROVE to be impossible where the Christ of the Scriptures is denied!

Just there, however, our testimony is so badly wanted! Very great caution is needed in this whole field of ministers’ fraternals, councils of Churches etc., that the Name of our Lord and Saviour is not dishonoured.

Our task in Australia. b. Billy Graham Campaign. On entering this subject, we embarked on one of the most passionate and moved discussions of the whole conference. The same difference of opinion, though brought forward in the bond of love really, was shown here as regarding the above item. Only: when the question: “What think ye of Christ” was to be applied to Billy Graham, who is to come to Australia next year, it is difficult to find a negative answer with him: He preaches “Christ and Him crucified!”

Rev. VanGroningen, presenting his paper on the subject, gave the arguments pro and contra co-operation of our Churches in the Crusade. 

Pro were, a.o.: so many non-christians come back to Jesus, we can USE the work Dr Graham is doing, and as Churches also get part of the harvest; Dr Graham teaches the orthodox, historic faith, he works with modernists, but does not compromise with them; there we can identify ourselves with that faith; he makes the churches evangelistic-minded, and we need that! He makes us ecumenically-minded: that we work with others for salvation of souls: there at last is an evangelistic campaign which also reaches the hardened and indifferent ones we so difficultly can get in touch with; these helping in the campaign as choir members, ushers, counsellors etc. get so blessed!

Against were, a.o.: It is superficial: there is a moment’s stir, but after a year nothing proves to have stood, It incites church members to start unholy criticism on their own churches’ life; the “Graham Group” is much more loving, much more Christian, much more “to taste”… Therefore good servants of the Church, and the good doctrinal standards of the Church and the Church worship are criticised: “more hip hip hurray hymns” are wanted (quote!). The Doctrine of the VISIBLE and ORGANISED CHURCH as agent for evangelism (to lead converts not half-way but right through to full communion under the Divine Offices), is jeopardised, It is an extra-ecclesiastical movement, of which we already had too many up here. God’s truth suffered, there is a one-sided, man-centred, arminianistic presentation of the Gospel: “If a man will not, he shall not be saved…’

As you can understand, readers, we touched here on the difficult relationship between the doctrine of Election and Divine Sovereignty as “over against” human responsibility. For of course that responsibility is there; and not every one teaching: “Accept what God offers, Accept Jesus now still it is time!” is of necessity an arminian. 0 how we felt the grief of the broken Church! Are we not fighting against God, are we not denying the work of the Spirit, if standing aloof now in such a massive way the Crucified Christ is presented to a sinful world? That’s what was asked on one side.

Whereupon the counter-Question arose: May we in any case give the opinion that we are on the same level with so many other bodies co-operating with Dr Graham, which deny the faith once delivered to the Saints and – as for instance Dr Graham himself does as a Baptist so much differ on the point of the Covenant of Grace and the Sacramnts? There were the ones saying: “if there is doubt: abstain! as runs the old Roman saying. Others however answered: “the spiritual laziness stays home wherever there are dangers and lions on the road” as said Solomon. 

And it was after all again a very wise man, who said: “Whatever we do, there are only two possibilities:

IN CASE WE DO NOT CO-OPERATE IN THE CAMPAIGN: we shall have to clearly EXPLAIN TO OUR OWN MEMBERS WHY, and we shall have to do this to the CRUSADE people as well.

IN CASE WE CO-OPERATE: there also will be this double necessity: tell our own people WHERE THE DANGERS ARE, and tell the Crusade people what our reserves must be.

At that point, we had to leave it…. for the time being.

Our task in Australia. c. The Back To God Hour. Gone was now the clash of opinions, gone the tension of “What to do?” and a tone of deep gratitude came to prevail. Rev. Bouma reported how the “Back to God Hour” got started in Australia, via personal gifts from America, via assistance of the (Christian Reformed) Back to God Hour Association in America to such an Association now working here. At the moment this weekly half-hour programme of really REFORMED Evangelism is on 2 BS in N.S.W., 3 CV in Victoria and on two stations in Perth.

Rev. VanderSchaaf could no more speak English when trying to express his feelings when the Reformed Faith thus came on the air in W.A., where that Reformed Church lives so much isolated! He would have liked most to voice his thankful feelings in Frisian, his mother tongue! We all were glad and agreed, when he said, that this programme gives the ideal combination of “preserving” and “increasing” the Church: for the Church members in Western Australia this programme is now a fixed item on their own Sunday, since they have no second service it is double good for them! And it also brings out to those around us what we teach, what GOD says! Congregation members asked after hearing it to support this work with £l gave it readily, right away, and the Harvey Methodist minister, after having heard it once, started announcing the “Back to God Hour” from his own pulpit!

Very greatly our evangelistic task would be enhanced by getting this programme on many, many broadcast stations and setting up a good follow up work for those who via this programme came into contact with us wanting to know more. For all congregations here there are from Rev. Bouma the “Back to God Hour” Television Films available, if they want to show them to their own folk or others. They are on The Ten Commandments” and on “The Lord’s Prayer”.

Our task in Australia: Our ministers teaching on public schools. Some of our ministers teach in Australian schools, not only to their own children, but also to others. Now the possibilities to do this scripturally, and thus indeed to evangelise in the State Schools, differ from state to state. There are states like Victoria, binding the minister to a setup syllabus against which, because of the compromising spirit in which it may be set up, there are objections. In states like N.S.W. the minister is left free, and there a good chance of evangelism pops up. However: a great deal of the precious time of the minister is eaten away, and for our own children there is but one satisfactory solution: the CHRISTIAN SCHOOL. With great interest we learned about Geelong’s plans for a SATURDAY MORNING school, to begin with, so that in the long period of waiting for a possible Christian School at least some thing be done.

Our task in Australia: Trade Union Problems. The stand taken by those brothers of the Free Reformed Churches in Western Australia refusing to join the union even to the extent of sacrificing their job proved to be a challenge to us all: WHAT DOES THE LORD WANT US TO DO? Our last Synod still left open membership: we do not live in Holland: what there may be called “Doorbraak” (the Disruption) is not just that over here, since there, some christians wilfully BROKE THROUGH the existing Christian parties and organisations to join neutral ones. But here there were no christian political and labour organisations at all: may we now stay away losing the possibility of testifying?

Rightly however the Free Reformed Churches may blame us, if we just do or say NOTHING, It is easy to say: those, going out get into the ark, leaving the rest for the flood”, but do our members WITHIN THE UNIONS testify ? If they do not do so, pending further study and advice from Synod, if they do not GO to those MEETINGS and get to their feet to SAY what the Lord wants, then we have no right to say anything but are guilty ourselves. Sunday after Sunday our people shall have to be brought to the realisation that being within a body like a Union they HAVE TO testify of the claims of King Jesus. And go out if that is not possible.

Our Task in Australia: Political responsibility. Many of our members now are about to naturalise as Australian Citizens. However: the Question arises: what then? There are two utterly materialistic parties, and to vote one of them to many is impossible, while to vote blank means because of the electoral system applied here: to help the bigger one. Asked his opinion about this matter, our brother Rev. Barkley, grown up in this world himself, told that in his Church there was, in Britain as well as over here, the use of the right of DISSENT, by which people having conscientious objections against voting an anti-Christian system could be EXEMPTED from voting altogether, so then not even a blank vote is used. While the Christian Political Party is not yet there, and while the electoral system still is as it is now, this might be the best way. Accepting the citizenship itself, however, was recommended, because that gives the migrant more right to voice his opinion, and makes him officially eligible to be heard, too.

Evangelism methods.  On Tuesday evening we then saw film strips produced on Evangelism work with a lecture on Evangelism by Rev. John Heenan, first graduate from our College and now minister of Evangelism in Blacktown, N.S.W. Strong emphasis was laid on the VISIBLE, LOCAL Church as the best agency for evangelism, and we were shown how with “Guest services” “Counsellors”, Nursery Bible Classes” for the newly converted, “Training Courses” and “Commission as evangelistic workers” there is a line drawn from convert to worker in God’s Vineyard oneself. And indeed, how shall we get our CHURCHES active?

We thought of our YOUNG PEOPLE making profession of faith, and it was felt as a deficit, that after that big step.., nothing was happening! It was thought a good suggestion, made by one of’ us, that to every young person making profession a list was to be presented of “jobs” to be done in his local Church, to SHOW the changed life now in actions, to get cracking! Evangelism was not to be at the bottom of such a list! If we shall become an Evangelistic Church, we better start at the beginning: with those persons, who willingly and consciously profess the Lord Jesus themselves!

It is fine that in New South Wales now a training class for Evangelism has started! White (sic) are the fields, harvesters are so needed! We heard from our American friends about the blessed work of the Reformed Bible Institute, sending lay workers out, well equipped for this work by a good doctrinal AND practical course! We might as well think and pray about getting such a thing here as well!

Back to school again:  On Wednesday we travelled to Geelong in the morning, yea even on Tuesday some of us already had moved to this “Centre of Reformed Theology”.  And there saw that Wednesday the ministry of our Churches back again into the lecture room.

We had been gazing wonderingly at that neat house with its sign: “Association for Higher Education on Calvinistic Basis…- Reformed Theological College”, and on entering we had marvelled at the finely furnished house and the full racks of books in the growing Library. The Official board of notices reminding of “ad valvas” in the Free University buildings, and many a minister’s memory flashed back to that time that he himself was preparing for the Ministry as a student.

After that fine opening devotion by Prof. Schep on “I am the good Shepherd” we received a lecture by Prof. Runia on “Contemporary Theology in the English Speaking World” in the morning and by Prof. Barkley on “Old Testament Study Developments of the Later Years” in the afternoon. Both Professors promised to make these lectures available in print or stencil to the ministers, for they are worth while having and worth while referring to, especially because they give a lot of literature worth to be read. There again was that frustrated feeling a bit with many of us: where to get the time from, to get “up to date” again in theology, which is called the Queen of Studies, and rightly so?

Prof Runia’s Lecture:  Professor Runia in his lecture pointed out that there is some sort of a gulf between theology over here in the English speaking world and that on the Continent. Not only is the English mind not so prone to systematic theology as for instance the theory-loving Germans are, so that exegesis and biblical theology are more developed here but also the English mind is traditional, and not changing its positions that quick, and more over it is always trying to be comprehensive and trying to reconcile the opposite ideas rather than to take a clear-cut position. Therefore modernism has not shown itself here as radical as in Germany, but at the same time this was the reason, that this more moderate modernism still was fully alive in the beginning of our century, and still it is in many circles to-day. Modernism has been greatly popularised in the English speaking world, and every Tom, Dick and Harry has been made used to its language, as the evolution theory also has shown.

The influence of theologians like Karl Barth, who slew his ten thousands in Europe, is trickling into the English speaking world more and more now, however, his works are being translated and in men like Reinhold Niebuhr the “dialectic Theology” is having its own, more or less independent representatives in that sphere. The world wars also have done their share in piercing holes into the self-contained and self-confident deistic world view of anglo-saxon modernism. Also in the English speaking world the dialectic Theology has created renewed interest in Systematic Theology, though emphasis on the Church-historical side still is a typical feature. New interest in the Reformers is rising.

In view of all these developments it is to be regarded as a great pity, that the evangelical Reformed theology yields so little high-standard fruits. Main reason for this is, that most colleges are in modernistic or “dialectic” hands. Further in those colleges left to us many of the staff lack originality, while the stress by evangelicals in their work is laid not on theological study, but on evangelism and youth work. Calvinism surely is not dead (did not in 1929 the magazine “Evangelical Quarterly” come to life and was not the InterVarsity Fellowship brought into being which issues so many good books?). Still most literature published from our side is more popular than scientific, and the future prospects, in view of so many a splendid mind at work in the other camp, look rather dim. Here also it may be said, yea prayed: “Lord of harvest, send out reapers!”

Referring for some moments to America, Dr Runia mentioned as one of the greatest points of interest to us of the latest time, that in American theology so great a place is given to sin as a reality. This made the years between the wars very constructive, and the old Modernism suffered really under those blows. Realism supplanted liberalism in many spheres, though also it must be said, that this is not at all yet Biblical theology in its fulness.

The work done by Princeton (B.B.Warfield, Gresham Machen), Philadelphia (Westminster Theological Seminary), and Calvin College and Seminary still, though inspiring to thankfulness, is not having the influence it should have nor the originality needed to get the required impact.

Prof. Barkley’s Lecture:  Professor Barkley in his lecture on Old Testament Studies gave us an account of gladdening developments. The old modernistic building of criticism, which saw the Old Testament just as a bundle of sagas and myths coming from different sources and compiled together by various redactors” is now cracking under the crushing weight of the yields of archaeology which more and more finds proofs for historical facts of the Bible, as well as under the criticism by modern scholars who though by far not Reformed, established for instance the integrity of such things as the Masoretic Text, which was attacked for decades in the past! Over the full width the modernists now show the picture of the “house divided against itself”. Old and cherished theories fall, and, though supplanted by new theories which are often not Reformed let alone Calvinistic, still show how weak any building is, which has not as its foundation the only right attitude to Scripture: “Casting down imaginations and every high thing that is exalted against the knowledge of God, and bringing every thought into captivity to the obedience of Christ”.

After having heard our President-Director Mr.M.Stigter, speak on the College, urging all Churches to co-operate in getting many supporting members for this fine work, we made the trip back to Dandenong, where in the evening we were continuing discussions.

General Spiritual Condition: a. Student Vicariate. Though the list of subjects for this evening: Vicariate of Students, College Propaganda, Quota-contributions, American Ministers, Christian Sohools, did not show immediate relation to the general heading: SPIRITUAL CONDITION of our Churches, yet the discussions of this night proved to be the finest of the whole conference. It is difficult to write this down here, since here pastors spoke about their flocks, with love, sometimes with anxiety or fear, with confidene in the Lord, with humility about themselves.

It all started with Rev.VanderBom’s lecture on Student’s vicariates, which is as you know the Synod of Dandenong’ s decision, that our students as a rule, after getting ready from Geelong, shall serve under a very wise older minister as vicar ( hulpprediker) for at least half a year, before being eligible for call and ordination. In that paper and the ensuing discussion a good selection of TRAINING MINISTERS was stressed as well as a strong personal tie between him and the younger helper. Rev .VanderBom testified to the fine leadership he received from men like Harrenstein, whose aid in the time he was a vicar himself had educated and guided him as a young servant of God in a way which cannot easily be overestimated.

However, this discussion landed us into the problem of the American ministers and supply from our own college.

b. American ministers and supply from our own college. Sometimes – Rev .VanGroningen said in a very enlightening remark – we are looking upon the American ministers sent to us from the Christian Reformed Church as “cheap”. But unlike the ministers from Holland these brothers for their trip etc. do not receive one penny from a Government: all their expenses are paid by the Christian Reformed sister Church, which has 135 vacancies itself right now, which cries out for workers on their own mission fields right now, which is consisting not of the “very wise and very noble” of the land, but just of factory workers, small shopkeepers and “kleine luyden” for its foremost majority, who, however, in general pay their tithes or more to keep a tremendous programme for the Lord going. But when we see what the work in Australia costs our brethren there, we should: a). stop calling these ministers “cheap” and “easy-to-get”, and b). as soon as possible adjust ourselves to getting our own trained men from our College, since Holland more and more becomes unsuitable to supply ministers if the process of growth to be English-speaking churches goes on like now.

Again: spiritual condition of our churches and ourselves. Can we do this? Can we face the task ahead of us? Financially? Spiritually? Are we indeed good stewards?? Oh, here we not just talked about what churoh members should pay and do. Too well we felt: “so shepherd, so flock”, and the burden of being lighting examples among our struggling people weighed heavily on us as we discussed these things. We shall have to know what sacrifice is, and not just to go on relying on the sacrifices of others. What luxuries and innecessities (sic) are we still spending so much money on while so much Kingdom work is waiting? What standard are we setting ourselves?

This challenge faced us all, when we at the end of this busy but fine day listened to Rev VanBrussel’s closing devotion on Ezekiel 3: “Behold, I have set thee as watchman over My house”. 

The last day.  Too quickly three days go by, when well spent in fellowship and work. The bright new hall of the splendid Dandenong Church saw the “select” company within its walls for the last day again. And after morning devotions we embarked on the discussions about propaganda. 

Propaganda: a). News bulletin for Holland. It is a pity that we had to conclude, that the action of writing letters to Holland (“Klim nu in de pen”) and formation of a “home front” for various reasons appeared to be a flop. So after some discussion we went back to a plan conceived before, to try to get regular “bulletins” published in the Christian Press in Holland, that the people there and future migrants in particular know about our Churches. It appears that especially from the Presbyterian Church and some circles of the Nederlandse Hervormde Kerk incorrect information about our Churches is given or… no information at all, when the people are advised to join the Presbyterian Church and – if not satisfied there – any other church except the Reformed Churches. The Revs. Pellicaan and VanGroningen are to act as a committee to set up this information agency going (sic).

Furthermore it will be good, if our people write correct information to relatives in Holland and to their ministers there in particular. Members of our Churches coming from the Nederlandse Hervormde Kerk especially are urged to write to their former ministers if they feel happy in our Churches, and why; since we are convinced that the information given by the Nederlandse Hervormde Synod is one -sided. It is the best thing we can do to better relations on our part. Not in a negative way of slandering other bodies, but positively to WRITE if we receive blessings.

b. Pamphlets on the Reformed, Presbyterian faith. Plans were furthermore discussed and drafted, to get the Synod decision carried out of publishing a booklet on “What Our Churches Teach” in a very simple, clear and suggestive way, to be carried by all our members that we could give that to anyone wanting information about us. We should not make our name and aims a secret but boldly contend for it, since we may be convinced that it is “the Lord’s business” we are in. It even was suggested and adopted, that this booklet be the first one in a SERIES, and with great gladness we received the offer of ONE HUNDRED POUNDS from two brothers to get the first cost of such printing paid. With that we can get going and… keep going we hope, if all our members BUY these booklets and pass them on to others. A printer in Sydney will be contacted about printing this material for us, and the Churches will be notified in due time, when the first issue comes off. This will be a fine instrument, along with our College and the ” Back to God Hour”, to get the work and message of our Churches, the Reformed faith, heard in the world wherein we may live,

It was particularly moving, to hear brothers who were not members of our Churches themselves, urge us to come out in the open, and to carry the name and aim of our churches OUT. So many people here do not know what we are for, and they should know. We must avoid with all means to be a cosy closed “Dutch” community. We have a Treasure, a Word for the world.

Wie do hope indeed, that once these pamphlets come off the press, our Church members will be active in spreading them around.

Propaganda, “Trowel and Sword” and Church Letters. Our growing Church Magazine, “Trowel and Sword” then came into discussion. Again it was urged, that we should use our Church letters mainly for the “local stuff” and save up our forces as to general articles and copy of interest for ALL for “Trowel and Sword”.

Still, the language problem is one burdening “T&S” greatly. Before, when “Trowel and Sword” just got started, its mainly English contents were a reason that most of our people did not subscribe: they could not, or not easily, read it. But now it tends to swing a bit too much the other way, and it proves to be very hard to “sell” this our paper to English friends outside, or even inside, our Churches. At last, after much suggesting and idea-shooting, we came to the solution of “a Dutch heart and an English flap” i.e. that Dutch articles be printed on the inside group of pages, which simply could be left out of the copies sent to our English speaking friends. For even if there is much English in our paper, the mere presence of “unreadable” Dutch articles in it happens to present some sort of embarrassment. Moreover, the thus remaining entirely English “Trowel and Sword” could be presented for sale in Christian bookshops and news stands etc., and prove another suitable voice of our Churches. Negotiations with the publisher etc. will be held to find out if this plan is to be realised.

Christian Schools.  A subject left over from the day before, “Christian Schools” is then put on the table and discussed. We all agreed: there was no need to argue the principles: everyone was convinced that such schools had to come, where our Children not just during some religion hours per week, but in the course of ALL subjects, also science, biology, history end social studies, could be impressed with the Kingship of Christ and the Sovereignty of God in all spheres of life, this God being our Children’s Covenant God!

Our colleague from Kingston, where the School Association is well under way with their plans and specifications told that they calculated that a school with three rooms and the required sanitary etc. equipment would cost £12,000 building cost. Furthermore to keep that school going, with one headmaster and one teacher, would require £4,000 a year approximately. A heavy burden! A great commission, too!

Questions came up about what to choose: a school started or a second minister called for the so quickly growing Church work! After all the same congregations, burdened so much, have to bear that double burden, though indeed in many places great willingness and sense of sacrifice is shown. Where lies now the priority?

Again our attention was drawn to the idea of the SATURDAY MORNING SCHOOL to begin with, since many children do not know what to do on Saturday mornings. Then the supplementary Christian teaching could start. Still: it is only supplementary, and something better should be kept in view!

It was remarked that building a school first and then to USE it as a Church building could also mean a fair cutting of costs. To do it the other way was more difficult because of strict government rules as to building of schools. Moreover: any moneys used for school building are tax free, and so this also would affect moneys used for any school, to be used as Church at the same time. One thing stood out: Christian education all day long, is one of the most important pillars of the Christian Church!

A congregation of approximately 500 members can carry both burdens. If having less members than that, it will be difficult to get church AND school going in a satisfactory way. And that is, where our sponsoring work comes in, of course, and. . . the propaganda with friends and brothers in the Netherlands. To let alone: the friends over here! Much to be done yet!

It was impressive to all of us, to hear a man like Rev. Barkley pleading for Christian education; he was impressed, he said, very much about things going on in a place like Kingston. The Australian people, he said, gets fed up with this materialism and evolutionism dished out to them, and something else, especially in the sphere of education, is not only badly reeded, but as soon as they come to know it, will highly be appreciated by many of them as well! It might be an idea, to call a second minister to act as teacher at the same time in some places!

Close of Conference. And so the conference drew to its close. Rev.VanderBom, our Association Chairman, gave final words of thanks to many who helped it to become such a fine function and a help to us all for the King’s work. Especially he addressed words of great thanks to the Churches, who gladly paid their money to make this possible for the ministers, some of’ these donating Churches being without ministers themselves!

A MOTION OF THANKS TO THE CHURCHES WAS CONSEQUENTLY MADE AND UNANIMOUSLY CARRIED.

Thanks also were addressed to the Dandenong Consistory and people , for the fine hospitality we enjoyed there. Dandenong looks like to become some sort of a centre of our Australian Churches’ life lately! We had the fine hall in use without any charge made!

Our second last discussion was on the possibility to set up a “Bulletin for Elders”. The consistories will be written about it, and we as ministers pledged ourselves to help such a thing as much as we could, and as was required by the brethren themselves,

Then at last we discussed the desirability of having at least one New Zealand brother at our next Conference which most probably will be held before next Synod. This can be well combined since already our last synod expressed desirability of having a delegate from New Zealand at that Synod.

And so with thanks to the Lord this ministers’ Conference was closed.

Public meeting in Dandenong,

The only thing left to be mentioned is then the public gathering of the ministers with the congregation of Dandenong and many members of other Congregations in the Church building at Dandenong.  Addresses were delivered by Rev VanderBom, Rev. VanderSchaaf, Rev. Westera, Rev Barkley, Rev. Heenan, Rev. Wilkinson and Rev .VanGroningen.

Gratefulness was beaming from the words of Rev. Barkley, principal of our College, that the Lord in His grace, already is showing fruits on the efforts of’ our young College, as Rev. Heenan, our first minister for Evangelism, is an alumnus of this College, and more and more people around us in academic sphere, are getting interested in the witness given.

Rev. VanderSchaaf, who had the gift of speaking funny and at the same time in the deepest earnest, gave us the vision of the prophet Isaiah: the desert shall rejoice, and the plains shall flourish like a rose!

Yes, to witness a thing like this conference and this meeting makes one greatly wonder, how many things the Lord has done among us in so short a time, and despite so many quarrels, troubles, sins and shortcomings.

Shall we, also in the future, prove worthy of these manifold blessings?

Shall we of such abundant grace prove to be faithful and prayerful stewards?

ARENT I. DE GRAAF, V.D.M.

The Future Of The Christian University In Indonesia

HENK DeWAARD, Trowel and Sword, October 1975

Preamble: While Christian Schools have flourished in recent years due in a large part to the efforts of Reformed Churches and their members, the establishment of Christian universities has been much more difficult to achieve. No doubt there are many factors at play preventing this from happening. It begs the question, Why does it appear to be much easier in Indonesia? We make no attempt to provide answers but we leave the reader to draw their own conclusions. However the establishment and flourishing of Christian Universities in Indonesia does give us food for thought.

The Future Of The Christian University In Indonesia.

Many people who visit us in Salatiga are surprised at the number of Christian schools here. In Australia it takes us years to get a primary school going, but when we come to the mission field we find not only Christian primary schools, but also high schools, a teacher training college and even a Christian university. Christian high schools are still largely a dream in Australia and a Christian university is still a very long way off.

Perhaps this contrast bears out the significant role played by missions and churches in the field of education.  As a matter of fact the Christian Church in Asia and Africa has played a pioneering role in the establishment and development of educational institutions. In some countries the Christian Church still plays a dominant part in the education of the people.  In other words, christian education in many countries is one of the legacies of past missionary efforts. On the whole it is a legacy for which the national churches are grateful.

After the second world war, however, when many African and Asian nations became independent the “young” churches within these nations developed their own efforts in the sphere of education.  One such initiative is the Christian University, Satya Wacana, in Salatiga, where I have been privileged to work for the past five years.  However, first some general remarks on higher education in Indonesia.

RAPID DEVELOPMENT.

In 1960 there were approximately 810 million young people under the age of twenty in Asia (Australia, New Zealand and the South Pacific had only 7 million). That was 15 years ago. I do not know the present figures, but at least the above figure indicates dramatically the immensity of the task facing Asian countries in providing educational facilities for their young people. Indonesia has a large share of these millions of young people, so that you often wonder what is going to happen to all of them.

When Indonesia became independent, there was one university; twelve years later there were already 21 state universities and at present there are many more institutions of tertiary education. Two dominant motives for the establishment of universities were the desire to be on an equal level with Western nations and the desire for rapid socio-economic development. In the 1960’s, higher education developed at a rapid pace, both quantitively and qualitatively. Indonesian became the sole language of instruction, while curriculum, organization and teaching methods, which had been based on the Dutch pattern, were modified and changed.

Although much has been achieved, we often hear it said that the standard of education is lower than in Western countries. How could it be otherwise? The teacher-student ratio is increasingly unfavourable because of the fast-growing population. The large number of students leads to a lowering of the academic standard. On the other hand it is financially imperative to enrol a large number of students. This is very often the dilemma facing universities.  Moreover, many lecturers have more than one job in order to increase their salary. Add to this the fact that there is a real shortage of scientific literature in the national language and one can appreciate how difficult it is to improve educational standards. Perhaps the difference in cultural background also adds to the problem. Many students come from a rural background and are not used to the emphasis on rational and scientific methods as found in the university. For many students, the university is a place to gather knowledge, pass examinations, get a degree and after that a good position.

The university is too little regarded as a place where values are sought and examined and a world-view developed and where a person through research, accumulation of knowledge and communication undergoes change leading to maturity. I might add here that this criticism is equally valid for western universities!

A second problem facing-the Indonesian university is the so-called “brain-drain”, which is a problem facing every developing country. Not only is there the move of highly qualified people to Western countries, but also within the country qualified people are attracted to foreign or joint-venture companies, where salaries are much higher so that universities’ are just not able to compete.

THE CHRISTIAN UNIVERSITY ….

Since 1953 many private universities have been established. The motives for the establishment of these universities (Islamic, Roman Catholic and Protestant) were partly religious and partly political. These private universities became so numerous that the government had to make a number of regulations in order to control the situation. Recognised institutions are given a subsidy by the government, but this subsidy is generally still rather insignificant. Each faculty of a private university (a university must have at least 3 faculties) is classified either as registered, recognised or equivalent to the state university.

In order to appreciate the significant role a Christian university could play within the Indonesian context, we ought to mention a few characteristics of present-day Indonesian society:

  1. There are opposing ideologies in the political sphere, namely the state ideology (Pancasila), Islam (which cannot separate religion and politics) and communism (which received a devastating blow in 1965 but seems to be showing signs of renewed activity).
  2. Many people are moving from the villages to the already overcrowded cities in the  hope of a better life.  Disappointed with the reality of city life, these people drift into a state of demoralisation and lose their sense of direction because of the different set of values which apply in the city.  Life in the city is much more egotistic and materialistic than in the traditional village situation.
  3. The economy, especially in Java, can hardly cope with the population pressure.  The population of Indonesia increases at the rate of 2.8 million per year.
  4. In the rapidly changing situation, cultural values are in danger of being lost, and as a result, many people feel confused and threatened: We hear a lot about identity crisis and the erosion of identity.

In the midst of the process of modernisation, which Christians accept as a positive need, the Christian university is in a position to make a real contribution and to help give direction to a rapidly changing society.

The Christian university, “Satya Wacana”, (Faithful to the Word), in Salatiga, like other Christian universities, seeks to fulfil a real purpose in Indonesian society.  One of its main aims is to form leaders, who as responsible and dedicated thinkers and pioneers will take their place in church and society.  The aim is to develop the whole man in obedience to the Word of God, which calls man to unity, witness and service.  From the Bible emerges a unique approach to the relationship of man with God, his neigh­bour and the world around him.  The Christian university can therefore deal with many of the central issues in relation to culture and society, as it carries out its scientific and educational task.  Moreover, from its acceptance of the Bible as the Word of God the university can deal with the purpose and nature of the historical and social sciences in the light of the Biblical revelation.  Christian education will then become a call to see the whole of human life in the light of the coming Kingdom of God and personalities and consciences will need to be formed in accordance with the demands of that Kingdom.

THE IMPORTANCE OF THE CHRISTIAN UNIVERSITY ….

The churches in Indonesia very much need the Christian university. They depend on it for the training of their young leaders and teachers. Many of the graduates of the university become Christian high school teachers or work in church-related projects of a socio-economic or agricultural nature. The impact of the university is a far-reaching one.

The Christian university also has a definite ecumenical function. Students come from every part of Indonesia. Each student comes with his own ethnic, cultural and church background. While at the university students and teachers of widely-varying backgrounds associate with each other, learn from each other and so foster an ecumenical and national consciousness. Satya Wacana is often referred to as Mini-Indonesia, because it represents a cross-section of Indonesian society.

The importance of the Christian university, however, goes beyond the interests of the church. The Christian university seeks to serve society as a whole by preparing leaders and by creatively – but also critically – taking part in national development.  In a rapidly changing society, the Christian university bears witness to a radical change brought about and required by the Christian faith.

One of the contributions of the Christian university is in the field of the humanities.  In most developing countries, the primary aim is national development with a corresponding increase in the Gross National Product.  In order to achieve this legitimate aim the main emphasis is on the training of qualified men and women, especially in the technical sphere.  In this process of modernisation, there is always the danger that religious and cultural values are neglected or regarded as irrelevant.  It must be admitted that the Indonesian government from the very start has emphasised the importance of religious values.  So much so that Indonesia may be called a religious state, based on the acknowledgment of Divine Omnipotence.  Nevertheless, the Christian university needs to give a Christian content to this abstract religious concept and relate it to man as the creation of God and the dignity of human work. The Christian university strives to open the eyes of the community to the reality of social and economic injustices which are so evident in Asia.  The Christian university and community addresses itself to human beings and values, because God in Christ revealed Himself to man in order to serve, heal and unite.

That the role of the Christian university is accepted and valued by the community is evident from the fact that the government has sought the assistance of Satya Wacana in research projects and in defining matters of national importance.  In this way the university may involve itself in the affairs of the nation and so function as the light .and salt of the earth, unobtrusively but unmistakably present.

THE FUTURE OF THE CHRISTIAN UNIVERSITY ….

There can be no doubt that the Christian university of Salatiga has justified its existence.

When in 1969 the churches of Europe made a survey of Christian tertiary education in Indonesia, it was recommended that only a few of the better and promising universities should be supported financially.  The ones chosen at that stage were the Indonesian Christian University (Jakarta), Satya Wacana (Salatiga), Nommenson University (Sumatra) and Bethesda University (Sulawesi – at that stage this uni­versity was no more than a dream).  It was considered that by concentrating resources of money and man-power in a few strategic places, the cause of Christian higher education would be better served.

The main question in thinking about the future of the Christian university is whether a clear, Christian aim and purpose can be formulated and maintained, without sacrificing intellectual achieve­ment.  So often, Christian institutions which have had a wonderful beginning turn out after a few generations (or less!) to be Christian in name only, without contributing anything specifically Christian in the different branches of science and knowledge.  We live in a day when at all levels and institutions, aims and objectives are being re-examined.  This re-examination does not take place in a vacuum but occurs within the framework of developments in education and international theology.  Change is inevitable; but let us pray that in the midst of constant change there may be a clear witness to Christ, who is the same yesterday, today and forever.

The churches regard the Christian university as their property, yet financially they contribute little to the cost of this venture, so that to a large extent the Christian university has to be supported from abroad.  Sincere efforts are being made to change this state of affairs, so that the university will really have its roots in the Indonesian Christian community.

One can only admire the courage and vision of those men who were responsible for the establishment of a Christian university and for those who are now called to consolidate the place of the Christian university within a rapidly changing society.  Humanly speaking the future of the Christian university seems reasonably assured.  But there is no room for complacency.  Much hard work and humble prayer is needed.  And above all there needs to be a compassion for the multitudes of young people who gather much knowledge, but have no centre around which to organise their thinking and knowledge.

That CENTRE is Christ, “in whom are hid all the treasures of wisdom and knowledge.” (Col. 2:3).

Nearly Fifty Years Later: We approached Henk about the possibility of a follow-up to his original article. The following contains some of Henk’s insights into the further development of Christian universities in Indonesia and how it compares with the situation in Australia and the western world in general.

Development of Christian Universities in Indonesia

Henk DeWaard, February 2024.

In 1975 (almost 50 years ago!) I wrote an article on the future of  Christian Universities in Indonesia. At the time the development of Christian Universities was in its early stages.  As a matter of fact the national education system was still being developed, particularly after 1960.

Since 1980 I have not kept up in detail with developments in Indonesian Christian Universities and hence cannot give precise information as to developments since 1975. All I can do is make a few general observations, without going over the article again.

One of the legacies of the Reformed mission movement worldwide was the establishment of many Christian Schools, both primary and secondary. Already during the colonial period such schools were established. In the Province of Central Java, where I was involved ministry (sic), there were hundreds of Christian schools.  The Christian Church has played (and still plays) a dominant part in the education of the Indonesian population. On the whole it is a legacy for which the national churches are grateful.

The establishment of Christian Universities was very much an initiative of the national church, no doubt encouraged and supported by Reformed Churches in Europe and the United States. The `Satya Wacana’ University in Salatiga was pioneered in the 1950’s by  a local Christian leader who had close contacts with the church in The Netherlands and the Free University in Amsterdam. Hence, Satya Wacana University was based on the Free University model and the philosophy of Dooyeweerd. (Some of our readers may still remember!).

The Lutheran Nommenson University in Sumatra was similarly established with  German background and support.

There are many more examples of Christian Universities being established since 1975. And all this is happening in a society where 85% of the population identifies as Muslim. There is significant freedom for Christians to carry out their mission both in education and mission.

In earlier days it was often said that the standard of education in these Indonesian Christian universities was inadequate. That may have been true, due to teacher student ratio, lack of resources, little scientific literature in the national language and no doubt other reasons. However, in that regard there has been much improvement. Many lecturers have had the opportunity to acquire higher degrees in overseas institutions and with their Ph.D’s have lifted the standard of education. The availability of text books in the national language has also improved markedly.

     The national government monitors the progress of each university  through its Department of Education agencies, thus ensuring that a good standard is maintained. Universities are classed as registered, recognised, accredited or equivalent to the state university, which means it is self- accredited. (Terms used today may be a little different.)

While the national government monitors the standard of education, I have not heard that the government has any input into or prescribes course content, thus granting the university sufficient freedom to maintain its identity.

Are the universities (including Christian universities) following the pattern of western universities? 

I dare say many of us have concerns about the future of our universities where the emphasis on acquiring knowledge and an ability to reason logically and consistently are being threatened by other values. Some of these values are: equality, diversity, inclusion, gender neutrality and `feeling safe’. These values are instilled via seminars both for teachers and students to make sure everyone is on the same page. Opposition to these values is not welcome! I can imagine that these values will impact the way courses are delivered and also the outcomes for students whose `feelings and demands for safety’ have to be acknowledged.

While these values are not yet as obvious in Indonesia, given that we live in a global community, there are signs of agitation among a small but growing number of students. However, in a strongly Islamic society  there will be significant resistance to `woke’ values as they relate to sexuality, gender and inclusion.

Maintaining faithfulness to the Word.

The aim of Christian Universities in general terms is to develop the whole person in obedience to the Word of God, which calls human beings to witness and service. 

It is interesting to see this aim highlighted by the number of universities that have `WACANA’ ( Sanscrit for `Word’) in their name.

This main aim obviously still stands but may also be challenged as Reformed theology is not perhaps as distinct as it used to be. From theological faculties in similar universities I sense an increasing emphasis on issues such as the environment, feminism, domestic violence, indigenous cultures. Not that these are necessarily wrong, but they have the potential to damage the church’s witness when cultural issues take precedence over the Gospel message focussed in Christ. We have seen too many examples of Christian institutions with a  sound Christian, Reformed basis whose foundations have been undermined  for the sake prestige and societal acceptance. 

In any case, the presence of so many Christian Universities in Indonesia has proved to be a great blessing to the church and nation. May it continue to be so.

Henk DeWaard   February, 2024

“I  Was Born Again Because Of Minka”

Paksu Mat, Trowel and Sword, April 1976

Preamble: “LEST WE FORGET”. Australians and New Zealanders should be familiar with these words as they are repeated around both countries every ANZAC and every Remembrance Day. The message they send is that we should never forget those who lost their lives in the defence of their countries. As Christians we have our own days of remembrance, chief among them being Christmas, Good Friday and Easter when we remember, and celebrate the birth, death and resurrection of Jesus. A number of other days have also been set aside for special remembrance and these are the days referred to in the Christian Calendar which was the subject of a recent post, “Annus Liturgicus” on our website. How long would we remember special events, and people, if we weren’t reminded of them with special days or in some other way? How many Christians today remember the names of Minka Hanskamp, Margaret Morgan or Anna Strikwerda (among many others) who lost their lives in the service of the Lord on the mission field?

Today’s article reflects on the impact that Minka Hanscamp had on one person. However, if you are unfamiliar with Minka’s story, the following blog gives you a helpful account and reveals the ultimate cost of her discipleship and that of her co-worker Margaret Morgan:  https://lifecoach4god.life/tag/minka-hanskamp/ (Scroll down the page until you get to the heading – “Minka and Margaret: They Were Political Casualties”) See also: https://www.laidlaw100.ac.nz/post/hendrika-hermina-minka-hanskamp/ for a biographical account of the life of Minka Hanskamp.

“I  Was Born Again Because Of Minka”

In “East Asia Millions”, the periodical published by the Overseas Missionary Fellowship, under which Minka Hanscamp and Margaret Morgan worked, we read the following article, an address given by a Thai Christian at the occasion of the funeral service for Margaret and Minka, May 11, 1975.

My beloved Malay friends, I am one of the people who received medical treatment from Minka.  I was very sick, not just with leprosy, but sick in my mind and in my heart as well.  But I want to bear testimony to all you friends that by the power of Christ I was healed and all these things disappeared.

Firstly, I want to tell you that previously I was a leper, but now have been healed.  I had moral trouble too because I followed my own desires and did not follow God.  But with the power of God, Minka was able to bring me help and healing too.

(Margaret and Minka (pictured left) c. 1970)

Minka Hanscamp, a six-foot-tall Dutch woman who had grown up in Java as the daughter of missionaries, and Margaret Morgan, a nurse from a Welsh mining village, were missionary nurses with Overseas Missionary Fellowship (OMF). They had worked tirelessly in southern Thailand for sixteen and nine years respectively. They both had a special burden for those with leprosy. Their ministry involved cutting away rotten flesh, treating ulcerated sores that emitted a horrible stench, and washing many leprous feet

Secondly, I want to tell you that I was spiritually sick. Sick because of anger, doing wrong things, betting, and such things as God was not pleased with.  But Minka brought cleansing to me through the Lord Jesus.  That is, my heart was cleansed by the Lord Jesus Christ.

All my Malay friends here will not be surprised when I call Minka my mother, even though I am old.er than her.  The reason for this is that I was born again because of Minka.  It was Minka who brought me to know God, and I surrendered myself to Him; because of this I now have the life of Jesus, eternal life which goes on for ever and ever.  This is the most important thing to me. You will all be surprised when I say that I am lil<e a person who has been born again.  I am a new person.

I am a representative of the leprosy sufferers – there are many who have leprosy, not just tens but hundreds, and I was one of them.  I came to Minka for help, and by the power of God she was able to cure me.  For this I give my thanks to God.

There are many who have entered the family of Christ. I am going to use an illustration by saying that Minka has three groups of children. I am one of the older ones, the eldest brother.

There are also those who are in the middle, and the very small ones who as yet do not know our Father God.  Dear friends and brothers in Christ, our mother has not died in the way in which we talk of death.  She has returned.  God has called her to return to the place which Jesus has been preparing for Margaret and Minka.  Dear friends, we know that Minka did a great work.  God knew that she had many children who could help in her work.

But what was Minka’s real work? It was to bear testimony to the good news of God, and take it to every place and village.  This is what is important, and this is the work which we have to do in her place.  We, who are as it were her children, must lead others to know the Lord just as we know Him.  They are our younger brothers who also need salvation.  I have used this illustration of the three groups of people, because I want to say that I am one who has now become a Christian and has believed in the Lord Jesus Christ.  In this way I am an older brother.  But there are also others who do not completely believe yet, or others who have only recently believed: you are truly my younger brothers.  There are also many who have only just heard but do not believe anything as yet.

It is important for us to take responsibility for this work among our Malay friends. If we do not take responsibility for this work, then we are not truly brothers in the family of Christ, neither is Minka our true mother.  This is what I meant earlier when I said Minka had not died.  It is just that God has called her to return to Himself, and God has prepared a place for us too.  We have eternal life which God gave to Minka, and she has passed on to us.

Let us pray: God our Father, I want to give thanks to you because you gave Minka to us Malays and Thai.  Father God, now you have called her to return to yourself.  I give thanks to you because many of our friends who knew her, she was able to lead them to know you as Father God. Dear Father, I ask you that you will give your Holy Spirit to us who are listening, so that we may receive blessing and be able to bring blessing on others as well, so that they may all receive full salvation.  I pray in the name of Jesus.  Amen.

PAKSU MAT