tag:blogger.com,1999:blog-221714802024-03-05T06:12:19.590-05:00EpiskoposThe exegetical, theological, and pastoral ruminations of Bill DeJongBill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.comBlogger104125tag:blogger.com,1999:blog-22171480.post-12195245697261006932020-09-16T17:29:00.002-04:002020-09-16T21:07:47.619-04:00Bavinck vs Kuyper: A Neo-Calvinist Duel<p>In the history of Reformed churches one discovers a curious insistence on baptizing an infant "as soon as feasible." Early in Reformation history fathers would present their infant children for baptism only days after their birth. This wasn't because of the persistence of a Roman Catholic theology of <i>ex opere operato</i> whereby baptism had some kind of power to forgive original sin. It was largely a protest against the Anabaptists for whom the baptism of infant children was delayed until they were "of age" and could profess faith on their own. Over time, other reasons arose for delaying baptism, some familial (e.g., so the mother could be present) and others financial (e.g., celebrating multiple baptisms at once was cheaper). The Synod of Dort (1574) was the first assembly formally to make the judgment that baptism should be administered promptly after birth, and this was reaffirmed by the Synod of Dort (1618-1619). </p><p>Abraham Kuyper (1837-1920) was not initially concerned about delayed baptisms, but over time he became a staunch proponent of early baptisms (<i>vroegdoop</i>). In his commentary on the Heidelberg Catechism (<i>E Voto Dordraceno</i>), he critiques those who postponed baptism for insisting that the mother should be present. If the government can demand that fathers submit a declaration of birth as soon as possible (often, the same day) and they comply, the church can similarly demand early baptisms. The mother's sentiments about being present for the baptism of her child pale in comparison with the value of baptism itself. The man is the head of his wife and he is the one addressed in the baptismal questions (though mothers were sometimes accommodated in these questions). </p><p>Herman Bavinck (1854-1921), a close associate of Kuyper's, was critical of standard defenses of early baptisms. He was especially perturbed that the postponement of baptism was sometimes construed as a sin, that early baptism was made a mark of orthodoxy, and he argued that, if the mother was present for the baptism, she should not sit in the hallway and be ignored while the baptismal questions were asked. It is mistaken, Bavinck argued, to conclude that a woman's identity is so bound up in her husband's as to erase her individuality and distinctiveness. She is an independent person, with a unique role in the family. He noted how the traditional Reformed baptismal formulary mentioned parents, and how the mother would be especially formative in the child's education. He argued on the basis of 1 Cor.7:14 that the mother by herself could be the ground of her child's sanctity. It is sensible, Bavinck argued, to wait until the mother could be present for baptism. Fathers can be quite clumsy with little ones, often occasioning fear among mothers. </p><p>What is striking about this debate is not simply the sharp difference between these close associates, but Bavinck's comparatively high esteem of women, apparent in other writings as well. </p><p>Source: P.L. Voorburg's <i>Doop en Kerk. De erkenning, door kerkelijke gemeenschappen, van de</i><i>elders bediende doop</i>, PhD Diss, (Kampen, 2007) 279-346. </p>Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.com0tag:blogger.com,1999:blog-22171480.post-61277094294347844652020-09-12T14:30:00.000-04:002020-09-12T14:30:56.634-04:00The Reformation and the Arts (or the theologian Calvin and the poet Marot).<p>One of the fascinating actors in the drama of the Protestant Reformation is the famed French poet Clement Marot (1496-1544), sometimes regarded as the greatest French poet of his generation. For many years he was a court poet for the sister of King Francis I (1494-1547), Marguerite de Navarre (1492-1549) who, committed to the reform of the church as she was, became Marot's great patron and protector. </p><p>I was drawn to read a little about Marot after browsing through Douglas Hofstadter's <i>Le Ton Beau de Marot </i>(1997). Himself a Renaissance man with proficiencies in cognitive science, physics, and comparative literature, Hofstadter wrote this significant tome to reflect on the nature of translation. The entire book revolves around a delightful little poem Marot wrote in 1537--namely, <i>A une Damoyselle malade,</i> to cheer up Jeanne d'Albret, Marguerite's young daughter who had fallen ill. This particular poem has a predictable series of rhyming couplets (aa bb cc) in which each line has three syllables, the stress falling on the last of these syllables. Further, the first and last lines are the same, and the poet's name is situated near the middle of the poem. </p><p style="text-align: center;"><b>A une Damoyselle malade</b></p><p style="text-align: center;">Ma Mignonne</p><p style="text-align: center;">Je vous donne</p><p style="text-align: center;">Le bon jour.</p><p style="text-align: center;">Le sejour</p><p style="text-align: center;">C'est prison :</p><p style="text-align: center;">Guerison</p><p style="text-align: center;">Recouvrez,</p><p style="text-align: center;">Puis ouvrez</p><p style="text-align: center;">Vostre porte,</p><p style="text-align: center;">Et qu'on sorte</p><p style="text-align: center;">Vistement :</p><p style="text-align: center;">Car Clement</p><p style="text-align: center;">Le vous mande.</p><p style="text-align: center;">Va friande</p><p style="text-align: center;">De ta bouche,</p><p style="text-align: center;">Qui se couche</p><p style="text-align: center;">En danger</p><p style="text-align: center;">Pour manger</p><p style="text-align: center;">Confitures :</p><p style="text-align: center;">Si tu dures</p><p style="text-align: center;">Trop malade,</p><p style="text-align: center;">Couleur fade</p><p style="text-align: center;">Tu prendras,</p><p style="text-align: center;">Et perdras</p><p style="text-align: center;">L'embonpoint.</p><p style="text-align: center;">Dieu te doint</p><p style="text-align: center;">Santé bonne</p><p style="text-align: center;">Ma Mignonne.</p><p>When his father died, Marot was appointed as his replacement as the <i>valet de chambre</i> for the king, and soon after published <i>Adolescence Clémentine</i>, the first and very popular collection of his poems, in which the above poem appears. Under the patronage of Francis I Marot began to translate and rhyme the Psalms, the popularity of which ultimately played a part in the advancement of the Protestant Reformation. Marot did not know Hebrew (or at least did not know it well) but relied on newly emerging Latin translations of the Psalms and on a erudite commentary by Martin Bucer, the reformer of Strasbourg who was also a linguist. </p><p>When the Genevan reformer John Calvin became convinced of the need for a complete Genevan Psalter to be sung at home, school, and church, he began with the translations and rhymings of Marot's Psalms, though they were not initially intended to be sung. Calvin commissioned French composer Louis Bourgeois (1510-1559) to compose music for Marot's lyrics. This was no easy task since Marot had employed multiple metric forms, some of which he invented himself, to compose his Psalm poems. The first edition of Calvin's Psalter (1539) included 12 of Marot's versifications. </p><p>When persecution prompted Marot to flee France in 1542, Calvin warmly received him in Geneva and supported him as Calvin worked on completing a Psalter for use in worship. In Calvin's 1543 edition of the Psalter there are another 19 psalm rhymings by Marot. The final 1562 edition of the Genevan Psalter included 49 Psalm rhymings by Marot.</p><p>Even those who did not identify with the Franco-Swiss Reformation's insistence on single melody Psalm renditions for use in church worship recognized the high quality of the (Marot) lyrics and (Bourgeios) melodies such that countless polyphonic arrangements were composed, not least by several French court composers. Among them is Claude Goudimel's (1510-1572) famous four-part Genevan harmonization which, in concert with the Franco-Swiss Reformation's insistence on single melodies, was recommended for use at home and not in church. </p><p>It's fascinating to see how John Calvin, the great Protestant Reformer, enlisted and supported those with artistic proficiency in the cause of the Reformation. </p>Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.com0tag:blogger.com,1999:blog-22171480.post-34740277602426365332020-07-15T16:00:00.015-04:002020-07-16T06:42:45.110-04:00Some Reflections on White Fragility<p class="MsoNormal" style="text-indent: 0in;"><font face="georgia"><span lang="" style="text-indent: 0in;">Among the most significant books I’ve
read recently is </span><span style="text-indent: 0in;">Robin Di Angelo’s extremely popular, <i>White
Fragility: Why It’s So Hard for White People to Talk about Racism </i>(Boston:
Beacon, 2018). </span>I have deliberately avoided discussing the broader issues of identity politics and critical race theory, which are important and need engagement, and <span style="text-indent: 0in;">I'm strategically limiting this post to (a) reproducing the main claims of the book in a way that Di Angelo would endorse as a faithful summary, (b) providing her claims the most favorable reading I can and (c) concluding with some questions. I borrowed a digital copy from the library, had to read it in a couple of days, and no longer have access to it. The page numbers are of a digital copy and not the print edition.</span></font></p><p class="MsoNormal" style="text-indent: 0in;"><b style="text-indent: 0in;"><span><font face="georgia">What is White
Fragility?</font></span></b></p>
<p class="MsoNormal" style="text-indent: 0in;"><span><font face="georgia"><i>White Fragility</i> targets “white progressives” which Di Angelo defines as a “white person who thinks he or she is not racist, or is less racist” (34). Such white progressives “cause the most damage to people of color” (34). Her goal in writing the book is “to make visible how one aspect of white sensibility continues to hold racism in place: white fragility” (34/35).</font></span></p><p class="MsoNormal" style="text-indent: 0in;"><font face="georgia"><span><o:p>W</o:p></span><span style="text-indent: 0in;">hite
fragility</span><span style="text-indent: 0in;"> occurs when white people respond to the
charge of racism <i>emotionally</i> with anger, fear, shame, outrage, or guilt
and <i>behaviorally</i> with crying, silence, avoidance, withdrawal, protest,
hostility, or argumentation (31, 139, 140). This response, “born of superiority
and entitlement,” serves “to reinstate white equilibrium” and “maintain our dominance
within the racial hierarchy” (31). </span><span style="text-indent: 0in;">White fragility “may be conceptualized
as the <i>sociology of dominance</i>: an outcome of white people socialization
into white supremacy and a means to protect, maintain, and reproduce white
supremacy” (emphasis original, 133).</span></font></p>
<p class="MsoNormal" style="text-indent: 0in;"><b style="text-indent: 0in;"><span><font face="georgia">What
is Racism?</font></span></b></p>
<p class="MsoNormal" style="text-indent: 0in;"><font face="georgia"><span style="text-indent: 0in;">White
folk misunderstand racism because they are socialized in the Western ideologies of individualism and objectivity.
Because of individualism, which “holds that we are each unique and stand apart
from others” (38), race is often judged irrelevant, and because of objectivity,
which assumes the possibility of seeing the world from a “universal human perspective”
(40), one is unable to recognize bias. </span><span style="text-indent: 0in;"> </span></font></p><p class="MsoNormal" style="text-indent: 0in;"><span style="text-indent: 0in;"><font face="georgia">Di Angelo laments how common conceptions of racism prevent white people from understanding it or seeing their complicity (33). For Di Angelo, racism is not the intentional or conscious dislike of others because
of their race (43). If it were, the charge of racism should be offensive to
many. But racists, she insists, are not “mean” or “immoral” people (43).
Racism does not exist in a good/bad binary in which racist = bad and bigoted, and
non-racist = good and open-minded. Such a binary fails to see the systemic nature
of racism and serves to exempt well-meaning white people from racism (108).</font></span></p>
<p class="MsoNormal" style="text-indent: 0in;"><font face="georgia"><span>Di Angelo distinguishes racism from mere
<i>prejudice</i>, i.e., individual prejudgments of others based on the social groups
to which they belong, and from mere <i>discrimination</i>, i.e., an action based on
prejudice (e.g., exclusion, ridicule) (51-53). Racism is “a racial group’s
collective prejudice backed by the power of legal authority and institutional
control” (52). As such it is impossible for black people to be racist because </span><!--[if supportFields]><span
lang=EN-CA style='font-family:"Constantia",serif;mso-ansi-language:EN-CA'><span
style='mso-element:field-begin'></span><span
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style='font-family:"Constantia",serif'><span style='mso-element:field-end'></span></span><![endif]--><span>only white people “have the collective
social and institutional power and privilege over people of color” (54). “Racism
is a structure, not an event” (61), “a network of norms and actions that
consistently create advantages for whites and disadvantages for people of color”
(60). <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></font></p>
<p class="MsoNormal" style="text-indent: 0in;"><font face="georgia"><span><o:p> </o:p></span><b style="text-indent: 0in;"><span>A
Racist Glossary: Privilege, Supremacy, Normativity, Solidarity</span></b></font></p>
<p class="MsoNormal" style="text-indent: 0in;"><font face="georgia"><span style="text-indent: 0in;">Racism,
as a system, allocates an advantage to a race. The advantages that white people
in North America have that are not similarly enjoyed by people of color form </span><i style="text-indent: 0in;">white
privilege</i><span style="text-indent: 0in;">. Society is organized hierarchically by race in such a way that
some do not enjoy the freedoms and opportunities of others. The unavoidable exercising
of those advantages implies </span><i style="text-indent: 0in;">white supremacy</i><span style="text-indent: 0in;">—namely, “a socio-political
economic system of domination based on racial categories that benefits those
defined and perceived as white” (e.g., the overwhelming number of whites in the
US congress and among US teachers, politicians, etc.; 63). </span><i style="text-indent: 0in;">White normativity</i><span style="text-indent: 0in;">
represents the assumption that white people are the norm (e.g., “flesh-colored”
make-up) and is apparent when a writer who is black is designated as a “black
writer” (91). When whites “circulate and reinforce racial messages that
position whites as superior” they are operating with a </span><i style="text-indent: 0in;">white racial frame</i><span style="text-indent: 0in;">
(e.g., designating white neighborhoods as “safe” and “clean” and black
neighborhoods as “dangerous”; 66,70). <i>White solidarity</i> is an “unspoken agreement
among whites to protect white advantage and not cause another white person to feel
racial discomfort by confronting them when they say or do something racially
problematic” (93).</span></font></p>
<p class="MsoNormal" style="text-indent: 0in;"><b style="text-indent: 0in;"><span><font face="georgia">Fragile
Denials of Racism</font></span></b></p>
<p class="MsoNormal" style="text-indent: 0in;"><font face="georgia"><span style="text-indent: 0in;">Racism
persists because it is “adaptive” (72), and it manifests itself now as
color-blindness and aversive racism. The idea of <i>color-blindness</i>
might have been noble at the outset but it actually serves to retain racism because
it implicates anyone who acknowledges race as a racist (74). </span><span style="text-indent: 0in;">Colored-blind claims include the
following:</span></font></p><p class="MsoNormal" style="text-indent: 0in;"></p><ul style="text-align: left;"><li><font face="georgia">I was taught to treat everyone the same</font></li><li><font face="georgia">I don't see color</font></li><li><font face="georgia">Race doesn't have any meaning to me </font></li><li><font face="georgia">My parents are not racist, so that is why I am not racist</font></li><li><font face="georgia">I'm not racist; I'm from Canada (114)</font></li></ul><p></p><p class="MsoNormal" style="text-indent: 0in;"><font face="georgia"><span style="text-indent: 0in;"></span></font></p><p class="MsoNormal" style="text-indent: 0in;"><span style="font-family: georgia; text-indent: 0in;">Di
Angelo also introduces the concept of </span><i style="font-family: georgia; text-indent: 0in;">aversive racism</i><span style="font-family: georgia; text-indent: 0in;">, whereby racism is
eschewed on the grounds of, e.g., friendships with people of color. Elsewhere,
Di Angelo refers to this as </span><i style="font-family: georgia; text-indent: 0in;">color-celebrate</i><span style="font-family: georgia; text-indent: 0in;">, the alleged embrace of
racial differences represented by statements such as these:</span></p><p class="MsoNormal" style="text-indent: 0in;"></p><ul style="text-align: left;"><li><span style="font-family: georgia; text-indent: 0in;">I work in a very diverse environment</span></li><li><span style="font-family: georgia; text-indent: 0in;">I have people of color in my family </span></li><li><font face="georgia">I married a person of color </font></li><li><font face="georgia">I marched in the '60s</font></li><li><font face="georgia">Our grandchildren are multiracial (115)</font></li></ul><p></p><p class="MsoNormal" style="text-indent: 0in;"><font face="georgia"><span style="text-indent: 0in;"></span></font></p><p class="MsoNormal" style="text-indent: 0in;"><span style="font-family: georgia; text-indent: 0in;">This,
however, denies or minimizes the racist conditioning one has received through,
e.g., media representations and jokes (80). Cross-racial friendships, as such, “do
not block out the dynamics of racism” (118). </span></p><div><span lang="" style="font-family: georgia; font-size: 12pt; text-indent: 0in;">Di Angelo excoriates white women for crying in the course of cross-racial
dialogue: </span><span style="font-family: georgia; text-indent: 0in;">“Because of its seeming innocence,
well-meaning white women crying in cross-racial interactions is one of the more
pernicious enactments of white fragility” (154). Such unacceptable behavior
only turns the attention of everyone in the room away from the real problem of
racism. To indulge emotions is a narcissistic ploy to excuse inaction (156).</span></div>
<p class="MsoNormal" style="text-indent: 0in;"><b style="text-indent: 0in;"><span><font face="georgia">How
to Interrupt White Fragility</font></span></b></p>
<p class="MsoNormal" style="text-indent: 0in;"><font face="georgia"><span><o:p>W</o:p></span><span style="text-indent: 0in;">e
can interrupt white fragility “by being willing to tolerate the discomfort
associated with an honest appraisal and discussion of our internalized
superiority and racial privilege” (169). When exposed with their complicity in
racism, white people should engage in the following behaviors: reflection, apology,
listening, processing, seeking more understanding, grappling, e</span><span style="text-indent: 0in;">ngaging,
believing. Further, they should respond with claims such as:</span></font></p><p class="MsoNormal" style="text-indent: 0in;"></p><ul style="text-align: left;"><li><font face="georgia">I appreciate this feedback</font></li><li><font face="georgia">This is very helpful</font></li><li><font face="georgia">It is my responsibility to resist defensiveness and complacency</font></li><li><font face="georgia">Oops</font></li><li><font face="georgia">It’s inevitable that I have this pattern. I want to change it (162)</font></li></ul><p></p><span style="text-indent: 0in;"><font face="georgia">Further, white people should operate the following assumptions:</font></span><div><ul style="text-align: left;"><li><font face="georgia">racism is a multi-layered system embedded in our culture</font></li><li><font face="georgia">being good or bad is not relevant</font></li><li><font face="georgia">all of us are socialized into the system of racism</font></li><li><font face="georgia">racism cannot be avoided</font></li><li><font face="georgia">whites have blind spots on racism, and I have blind spots on racism</font></li><li><font face="georgia">bias is implicit and unconscious; I don't expect to be aware of mine without a lot of ongoing effort</font></li><li><font face="georgia">giving us white people feedback on our racism is risky for people of color, so we can consider the feedback a sign of trust (163)</font></li></ul><p></p><p class="MsoNormal" style="text-indent: 0in;"></p><div><span style="text-indent: 0in;"><font face="georgia">These
assumptions might interrupt racism in various ways, such as</font></span></div><p class="MsoNormal" style="text-indent: 0in;"></p><ul style="text-align: left;"><li><font face="georgia"><span style="text-indent: -0.25in;"><span style="font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal;"> </span></span><span dir="LTR" style="text-indent: -0.25in;"></span><span style="text-indent: -0.25in;">minimizing hard defensiveness</span></font></li><li><font face="georgia"><span style="text-indent: -0.25in;"><span style="font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal;"> </span></span><span dir="LTR" style="text-indent: -0.25in;"></span><span style="text-indent: -0.25in;">demonstrating our vulnerability</span></font></li><li><font face="georgia"><span style="text-indent: -0.25in;"><span style="font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal;"> </span></span><span dir="LTR" style="text-indent: -0.25in;"></span><span style="text-indent: -0.25in;">demonstrating our curiosity and humility (164)</span></font></li><li><font face="georgia"><span style="text-indent: -0.25in;"><span style="font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal;"> </span></span><span dir="LTR" style="text-indent: -0.25in;"></span><span style="text-indent: -0.25in;">building authentic relationships and trust</span></font></li><li><font face="georgia"><span style="text-indent: -0.25in;"><span style="font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal;"> </span></span><span dir="LTR" style="text-indent: -0.25in;"></span><span style="text-indent: -0.25in;">interrupting privilege-protecting comfort</span></font></li><li><font face="georgia"><span style="text-indent: -0.25in;"><span style="font-stretch: normal; font-variant-east-asian: normal; font-variant-numeric: normal; line-height: normal;"> </span></span><span dir="LTR" style="text-indent: -0.25in;"></span><span style="text-indent: -0.25in;">interrupting internalized superiority (165)</span></font></li></ul><p></p>
<p class="MsoNormal"><span style="text-indent: 0in;"><font face="georgia">Di
Angelo also suggests addressing racism by challenging “our own socialization
and investments in racism and the misinformation we have learned about people
of colour” (169), educating ourselves about the history of race relations, following
the leadership of people of color, building authentic cross-racial
relationships, getting involved with organizations working for racial justice,
and by “breaking the silence about race and racism with other white people”
(169).</font></span></p>
<p class="MsoNormal" style="text-indent: 0in;"><b style="text-indent: 0in;"><span><font face="georgia">A
Positive Assessment</font></span></b></p>
<p class="MsoNormal" style="text-indent: 0in;"><font face="georgia"><span style="text-indent: 0in;">I
profited greatly from reading Di Angelo’s book which, though repetitive at
points, was clear and instructive. Furthermore, I think she is correct to
identify the role of ideologies in socialization and I tend to agree that
individualization and objectivity pose problems. It is helpful to think of the
plight of people as collectives and not just as individuals and to admit that
bias and prejudice are inescapable. I share her critique of the Enlightenment
project, which she nowhere names (so far as I recall). </span><span style="text-indent: 0in;"> </span></font></p>
<p class="MsoNormal" style="text-indent: 0in;"><span style="text-indent: 0in;"><font face="georgia">I
share Di Angelo’s convictions that white people who do
not intentionally discriminate racially should not automatically be given a pass on the racism report
card. I think it is very important for all white people to acknowledge racial inequality between blacks and whites and the disadvantages and
restrictions blacks routinely experience. I support the notion of some kind of national or public commission in which sins can be admitted and renounced and some attempt can
be made to make reparations. These
reparations would not serve to atone for white guilt but could be utilized by proven
civic organizations to invest in certain disadvantaged black neighborhoods. If
people suffer greatly because of injustice perpetrated against their ancestors,
why should I suffer <i>nothing</i> because of the injustice perpetrated by my
ancestors? As a Christian, I support confessing my sins and the sins of my ancestors,
and I don’t have to stare at my genogram for very long, I suspect, to find those who funded kidnapping and slave-trading. So racism is my problem, quite apart, as Di Angelo says,
from any good intentions or individuals acts I might have done.</font></span></p>
<p class="MsoNormal" style="text-indent: 0in;"><b style="text-indent: 0in;"><span><font face="georgia">Some
Questions</font></span></b></p>
<p class="MsoNormal" style="text-indent: 0in;"><span style="text-indent: 0in;"><font face="georgia">Reading
the book also made me ask some questions:</font></span></p>
<p class="MsoNormal" style="text-indent: 0in;"><span style="text-indent: 0in;"><font face="georgia">1.
Is it possible that by denominating all white people as racists implicated in a
system of white supremacy one diminishes the offences of those explicitly prejudicial
and overtly discriminatory white supremacist individuals or groups? </font></span></p>
<p class="MsoNormal" style="text-indent: 0in;"><span style="text-indent: 0in;"><font face="georgia">2.
How has Di Angelo escaped white fragility when all of her recommendations seem
to reveal it? She recommends following the leadership of people of color, but earlier
in the book chastises those who think the solution is to learn from black people,
as if we can offload the problem on them (100-101). She recommends building
cross-racial relationships and working for organizations addressing racial
injustice, but earlier in the book bemoans these relationships as excuses for
white inaction and denials of the systemic nature of racism. She recommends
celebrating Toni Morrison, for example, as a writer (not a black writer) but decries
those who minimize the race variable for their color-blindness.</font></span></p>
<p class="MsoNormal" style="text-indent: 0in;"><span style="text-indent: 0in;"><font face="georgia">3. Is there any evidence that interrupting white fragility, along the
lines that Di Angelo recommends, ameliorates racism? Just about every major corporation
in America has published statements denouncing racism, including many that have had Di Angelo address them. What is presently helping? </font></span></p><br /></div>Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.com0tag:blogger.com,1999:blog-22171480.post-60830012733577073612020-05-18T17:38:00.003-04:002020-05-18T17:59:33.168-04:00Incarnational pain, zoom fatigue and . . . some hope! <div><font face="georgia">Like the other cool kids at school, I often jot down notes when I watch a webinar or vlog or . . . Netflix show. Because today's <a href="http://churchpulseweekly.org/">Church Pulse Weekly</a> podcast with guests <a href="http://www.tishharrisonwarren.com/">Tish Harrison Warren</a> and <a href="https://johnmarkcomer.com/#home">John Mark Comer</a> was so stellar, I thought I would share. What you read below is a verbal sketch of an hour long conversation, and I made no attempt to formulate into beautiful prose. </font></div><div><span style="font-family: georgia;"><br /></span></div><div><font face="georgia">Why do we feel so irritable in this season of social isolation? “It feels wrong,” according to Warren, “because it is wrong.” We shouldn’t be doing great and we need to step into the grief of this abnormality. “The church is a body,” some retort, “not a building,” and it’s true, but without gathered worship, it’s like the body is missing a limb, and so we don’t walk well. Embodiment lies at the heart of worship: before there was a creed, there was a meal. It doesn’t mean that God can’t work without gathered worship, much less that God is absent from his people. It does mean that we’re going to suffer what Comer calls “incarnational pain.” </font></div><div><font face="georgia"><br /></font></div><div><font face="georgia">This pain is felt especially by pastors for whom the busiest and typically most depressing season in the annual ministry calendar is the long journey from Christmas through Lent and Easter until the summer vacation. The adrenaline rush many pastors experienced at the onset of Covid-19 quickly gave way to an emotional collapse in the classic “rally to valley” sequence. </font></div><div><font face="georgia"><br /></font></div><div><font face="georgia">Most pastors today feel that their and their church’s online presence is “lame.” Not only that, but zoom meetings are lame. Depth and vulnerability are impossible with zoom, and so “confessions of sin,” for example, come across empty. Furthermore, zoom meetings tire us out because we feel additional pressures to find just the right words to say or just the right time to interject. Comer indicated that we’re relieved of some of this pressure by turning off the camera. </font></div><div><font face="georgia"><br /></font></div><div><font face="georgia">The good news of it all is that we’re learning to let go of control. The illusion of certainty in the Covid-19 world is shattered, and that builds resiliency. This means that when we face challenges in the future it will likely take longer before we reach the threshold of anxiety. Each of the greatest spiritual gifts —faith, love, and hope—is ultimately incompatible with control. A</font><span style="font-family: georgia;">mong the leadership of Comer's church they celebrate something Dwight D. Eisenhower once quipped, “In preparing for battle I have always found that plans are useless but planning is indispensable.”</span></div>Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.com0tag:blogger.com,1999:blog-22171480.post-11280583762655298692020-05-06T15:23:00.020-04:002020-05-11T12:59:26.848-04:00Were the Early Reformers Reformed? <br />
<div class="MsoNormal" style="text-indent: 0in;">
<h3><p class="MsoNormal" style="text-indent: 0in;"><span style="text-indent: 0in;"><i><span style="font-size: 12pt;"><font face="georgia">A Response to Ted VanRaalte</font></span></i></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; font-weight: normal;"><font face="georgia">When
I presented, and then published, some thoughts about child development and ways
in which Reformed churches in particular might better minister to adolescents
in the church, I was hoping and praying it would generate discussion. I’m
therefore deeply gratified that my colleague Ted Van Raalte found my
contribution to <i>Children and the Church: “Do Not Hinder Them” </i>(Hamilton:
Lucerna, 2019)<i> </i>worthy of engagement, and I want to thank him at the
outset for his substantial interaction</font></span><span style="font-family: georgia; font-size: 16px; font-weight: 400; text-indent: 0in;"> (see the forthcoming issue of <i>Clarion </i>[69:12] in which magazine my response also will eventually be published).</span></p><p class="MsoNormal"><span style="font-family: georgia; font-size: 12pt; font-weight: normal; text-indent: 0in;">Dr.
Van Raalte is chiefly concerned with my recommendation that we, in the Canadian
Reformed Churches at least, consider admitting adolescents to the Lord’s table
at a younger age than we typically do (i.e., between seventeen and twenty). Van
Raalte does not mince words in alleging that my proposal would tend towards
“the breakdown of our Reformed identity as churches” and represent a return, in
fact, to “Roman Catholic practices.” Van Raalte faults my proposal for, among
other things, a mistaken notion of faith and an inadequate account of
catechesis. In what follows, I will engage his critique.</span></p><p class="MsoNormal" style="text-indent: 0in;"><span style="font-size: 12pt; font-weight: normal;"><font face="georgia"><br /></font></span></p>
<p class="MsoNormal" style="text-indent: 0in;"><font face="georgia"><i><span style="font-size: 12pt;">A child of ten</span></i><i style="font-weight: normal;"><span style="font-size: 12pt;"><o:p></o:p></span></i></font></p>
<p class="MsoNormal"><span style="font-size: 12pt; font-weight: normal;"><font face="georgia">Regrettably,
Dr. Van Raalte misrepresents my position by stating that I recommend that youth
should be admitted to the Lord’s table at the age of ten.<a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[1]</span></span><!--[endif]--></span></span></a>
My proposal is actually far more modest (and innocuous!) – namely, that
baptized youth who’ve grown up in the church should be admitted “at a much
younger age than they presently are” (i.e., younger than seventeen). Had he noticed
this key formulation in my proposal, I suspect his alarm would have diminished
considerably.<a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[2]</span></span><!--[endif]--></span></span></a> <o:p></o:p></font></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; font-weight: normal;"><font face="georgia">I
do reference the age of ten a few times in my paper, and quite deliberately,
because it is the only age John Calvin mentions in this connection. “A child of
ten,” Calvin wrote, “would present himself to the church to declare his
confession of faith, would be examined in each article, and answer to each” (<i>Inst.</i>
4.19.13). Towards the end of the paper, I acknowledge that a “child of ten”
(deliberately invoking Calvin’s language) is “unprepared” to assume all the
responsibilities of communicant church membership such as voting for elders. Though
I’m open to the possibility, nowhere do I recommend the age of ten as a target
age for admission to the Lord’s table. <o:p></o:p></font></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; font-weight: normal;"><font face="georgia">I
must admit it was somewhat breathtaking to be accused, precisely when
referencing John Calvin’s position, of holding a view which, if implemented,
would tend toward “the breakdown of our Reformed identity” and a return to “Roman
Catholic practices.” My recommendation is essentially a plea to <i>reconsider</i>
the universal practice of the early reformers to admit young adolescents to the
Lord’s table. In addition to Calvin, who thought a child was sufficiently
suited for the Lord’s Supper at the age of ten, Martin Bucer believed a child could
participate upon reaching “the age of reason” – namely, between the ages of ten
and twelve.<a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[3]</span></span><!--[endif]--></span></span></a> F.
L. Rutgers noted that in the “southern countries” children between the ages of ten
and twelve were admitted to the Lord’s table.<a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[4]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></font></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; font-weight: normal;"><font face="georgia">It
is not the case, as is sometimes assumed and alleged, that such children were
expected to master the contents of the <i>larger </i>Reformation catechisms.<i>
The Catechism of the Church of Geneva</i> (1541), for example, which had 373
questions, was “suitable for the instructing of children from the ages of ten
to fifteen” though a much smaller catechism, i.e., <i>The Little Catechism</i>
(1553) which had only sixteen questions, was used to prepare “young children
before admission to Holy Communion." </font></span><a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftn6" name="_ftnref6" style="font-family: georgia; font-size: 16px; font-weight: 400; text-indent: 0in;" title="">[5]</a></p><p class="MsoNormal"><span style="font-size: 12pt; font-weight: normal;"><font face="georgia">Though
formal catechism teaching was occasionally offered for older children, parents in
the Netherlands, for example, vowed in their baptismal promises to instruct their
children in the aforesaid doctrine when they came to the “years of discretion,”
i.e., seven years old, the age when Roman Catholic children were expected to begin
doing penance.<a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[6]</span></span><!--[endif]--></span></span></a> In
the Dutch refugee church of London, pastored by Jan Laski, “all children above the
age of five were enrolled in special catechism classes.”<a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[7]</span></span><!--[endif]--></span></span></a><o:p></o:p></font></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; font-weight: normal;"><font face="georgia">It
is thought that in the Netherlands, as in the Palatinate where the Heidelberg Catechism
was produced, children typically professed their faith when they were fourteen.<a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[8]</span></span><!--[endif]--></span></span></a>
Though it is unclear when, the minimum age for profession of faith in the Netherlands
was eventually raised to sixteen.<a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-size: 12pt;">[9]</span></span><!--[endif]--></span></span></a>
In every single instance, however, adolescents younger than seventeen were being
admitted to the Lord’s table in the early Reformation period. <o:p></o:p></font></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; font-weight: normal;"><o:p><font face="georgia"> </font></o:p></span></p>
<p class="MsoNormal" style="text-indent: 0in;"><font face="georgia"><i><span style="font-size: 12pt;">Faith and catechesis</span></i><i><span style="font-size: 12pt;"> <o:p></o:p></span></i></font></p>
<p class="MsoNormal"><span style="font-size: 12pt; font-weight: normal;"><font face="georgia">Dr.
Van Raalte questions my claim that what the Lord’s Supper requires is simply
faith in Christ and then faults me for not substantiating my claim, as if it
were dubitable. I will now happily refer Van Raalte to a shared doctrinal
standard, the Heidelberg Catechism, which in Lord’s Day 30, Question and Answer
81 indicates that the Lord’s table is set for those “who are truly displeased
with themselves because of their sins and yet <i>trust</i> that these are
forgiven them,” and who “desire more and more to strengthen their <i>faith</i>”
(cf. LD 25, 28, 29). For biblical warrant, I would of course appeal to
Galatians 2, where Paul upbraids Peter for adding to faith in Christ other
requirements for table fellowship (see especially v.15).<o:p></o:p></font></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; font-weight: normal;"><font face="georgia">Dr.
Van Raalte then abruptly abandons his claim that <i>faith itself</i> is
insufficient for participation at the Lord’s table to insist instead that what
is required is a certain <i>kind</i> of faith. For a moment it seems as if we’re
agreeing, though Van Raalte alleges that I’ve diminished the knowledge
component of faith. This is odd, given that my position does not vary considerably
from that of the early reformers – namely, that in order to commune one should ordinarily
be familiar with the contents of a Reformation catechism (i.e., the Apostles’
Creed, the Lord’s Prayer, the Ten Commandments, and the Sacraments). Not one of
the early reformers thought such familiarity was an impossible feat for a young
adolescent. Why would Dr. Van Raalte? <o:p></o:p></font></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; font-weight: normal;"><font face="georgia">Relatedly,
Van Raalte faults me for failing to provide an account of catechesis. This too
is puzzling, given that, earlier in my paper, I devoted significant attention
to catechesis and concluded with five ways to enhance it. Among my
recommendations, in fact, is to translate the important “head knowledge” imparted
in catechesis into “heart knowledge” by accenting character formation.
Moreover, in numerous places throughout my paper, I provide evidence that the
early reformers who favoured admitting to the Lord’s table those as young as
ten or twelve were also insistent on catechesis. Why would Van Raalte assume
that the admission of young adolescents to the Lord’s table implies a
denigration of catechesis? <o:p></o:p></font></span></p>
<p class="MsoNormal"><span style="font-size: 12pt; font-weight: normal;"><font face="georgia">It
seems that Van Raalte, in fact, has a very miserly view of catechesis – namely,
information imparted in a classroom. “If, on DeJong’s model,” he writes, “catechesis
is to precede admission to the table, he will have to start his catechumens
very young, perhaps at age of five.” But what is so remarkable about this?
Couldn’t parents teach a five-year-old to pray the Lord’s Prayer and to learn
the Ten Commandments? Perhaps my model implies a more vigorous catechesis,
which includes not just classroom education but apprenticing, mentoring, and
modelling at home and church.<o:p></o:p></font></span></p>
<p class="MsoNormal" style="text-indent: 0in;"><span style="font-size: 12pt; font-weight: normal;"><o:p><font face="georgia"> </font></o:p></span></p>
<p class="MsoNormal" style="text-indent: 0in;"><font face="georgia"><i><span style="font-size: 12pt;">Full membership vows and ecumenicity</span></i><i style="font-weight: normal;"><span style="font-size: 12pt;"><o:p></o:p></span></i></font></p>
<p class="MsoNormal"><span style="font-size: 12pt; font-weight: normal;"><font face="georgia">Van
Raalte also objects to my proposal that admission to the Lord’s table should be
separated from “full membership vows.” To me this is a necessary implication <i>were</i>
churches to return to the practice of the early reformers. Though a young
adolescent might be sufficiently mature to be admitted to the Lord’s table, it
does not follow that she or he is also equipped to vote for elders or approve the
church’s operating budget. This is an issue with which many Reformed churches
must grapple. Someone kindly referred me to this information, provided at the
official website (see opc.org) of the Orthodox Presbyterian Church, with whom
the Canadian Reformed have “sister-church” relations:<o:p></o:p></font></span></p>
<p class="MsoNormal" style="margin-left: 35.45pt; text-align: justify; text-indent: 0in;"><span style="font-size: 12pt; font-weight: normal;"><font face="georgia" style="line-height: 1;">What
would be an appropriate age (or perhaps earliest age) for a child to make a confession of faith? The Bible specifies no
age, but based on Jesus’ own “coming out” <span style="line-height: 1;"> </span>(Luke
2:41–49), which is consistent with traditional Jewish practice, age 12 or 13
seems to be a good norm. Some
precocious children are capable of a credible profession of faith <span style="line-height: 1;"> </span>before age 10. <o:p></o:p></font></span></p>
<p class="MsoNormal" style="text-indent: 0in;"><span style="font-size: 12pt; font-weight: normal;"><font face="georgia">So how does one mark the moment when a
communing adolescent is permitted to vote? I recommended a particular approach
only because it is already practiced in other Reformed churches – namely,
having communing adolescents affirm membership vows once they reach the age eighteen.
Quite apart from voting or communing, baptized members are fully members of
God’s covenant community though some responsibilities of their membership are
withheld until they reach sufficient maturity to fulfil them. <o:p></o:p></font></span></p>
<p class="MsoNormal" style="text-indent: 0in;"><span style="font-size: 12pt; font-weight: normal;"><o:p><font face="georgia"> </font></o:p></span></p>
<p class="MsoNormal" style="text-indent: 0in;"><i><span style="font-size: 12pt;"><font face="georgia">Valuing the sacraments<span style="font-weight: normal;"><o:p></o:p></span></font></span></i></p>
<p class="MsoNormal"><span style="font-size: 12pt; font-weight: normal;"><font face="georgia">Finally,
Dr. Van Raalte concludes his critique of my position and his defense of the status
quo practice in Canadian Reformed churches with a mysterious reference to a
“sifting and testing” process during adolescence. I’m unsure to what dynamic he
is alluding and whether it is psychological or scriptural. It is true that
adolescence is marked by some instability in terms of identify formation, and
some skepticism toward the teaching of authorities, parental or ecclesiastical.
This only reinforces my question: Why would the church want to bar such youth,
in a crucial season of their development, from participating in the Lord’s Supper?
Such an impulse, in my mind, betrays an impoverished view of the Lord’s Supper
as a means of grace. Especially adolescents could benefit from the nourishment
the Lord’s Supper provides. It would help form their identity as those who
belong to Christ, body and soul, both in life and death. <o:p></o:p></font></span></p>
<p class="MsoNormal" style="text-indent: 0in;"><span style="font-size: 12pt; font-weight: normal;"><o:p><font face="georgia"> </font></o:p></span></p>
<p class="MsoNormal" style="text-indent: 0in;"><i><span style="font-size: 12pt;"><font face="georgia">Conclusion<span style="font-weight: normal;"><o:p></o:p></span></font></span></i></p>
<p class="MsoNormal"><span style="font-size: 12pt;"><font face="georgia"><span style="font-weight: normal;">I’m
thankful that Dr. Van Raalte engaged my arguments in a substantial way. I
envisioned some resistance to my proposal to reconsider the discarded practices
of the early reformers and was very heartened by the warm reception it received
when I presented it at the seminary conference. What I did not imagine was an
allegation that my proposal, if adopted, would “tend toward the breakdown of
our Reformed identity” and represent a “step backwards to Roman Catholic
practices.” Does Dr. Van Raalte allege the same of Dr. Erik Watkins, who
contributed a chapter to the same volume, and those OPC and URCNA colleagues
who hold a view similar to mine? As much as his allegation pains me, it puzzles
me more.</span><o:p></o:p></font></span></p>
<p class="MsoNormal" style="text-indent: 0in;"><font face="georgia"><br /></font></p><div style="mso-element: footnote-list;">
<hr align="left" size="1" width="33%" />
<!--[endif]-->
<div id="ftn1" style="mso-element: footnote;">
<p class="MsoFootnoteText"><font face="georgia" size="2" style="font-weight: normal;"><a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[1]</span><!--[endif]--></span></a>
Van Raalte repeatedly uses the noun “children” to depict my recommendation
whereas I often wrote about “youth,” “young people,” or “adolescents.” <o:p></o:p></font></p>
</div>
<div id="ftn2" style="mso-element: footnote;">
<p class="MsoFootnoteText"><font face="georgia" size="2" style="font-weight: normal;"><a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[2]</span><!--[endif]--></span></span></a>
Certainly not to the same degree or in the same way, but the late Dr. Karel
Deddens made a similar plea decades ago: “But one thing is certain: from the
hour of baptism the demand for confessions calls to be fulfilled. Therefore any
unnecessary delay is <i>wrong</i>” (emphasis added; see Deddens, “May Children
Partake of the Lord’s Supper” <i>Clarion</i> 35:21 [October 17, 1986] 423).<o:p></o:p></font></p>
</div>
<div id="ftn3" style="mso-element: footnote;">
<p class="MsoFootnoteText"><font face="georgia" size="2" style="font-weight: normal;"><a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[3]</span><!--[endif]--></span></span></a>
See Amy Nelson Burnett, “Confirmation and Christian Fellowship: Martin Bucer on
Commitment to the Church,” <i>Church History</i> 64:2 (Jun. 1995) 208 and 212.
This reference and those that follow were provided in my chapter.<o:p></o:p></font></p>
</div>
<div id="ftn4" style="mso-element: footnote;">
<p class="MsoFootnoteText"><font face="georgia" size="2" style="font-weight: normal;"><a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[4]</span><!--[endif]--></span></span></a>
F.L. Rutgers, <i>Kerkelijke Adviezen</i> II (Kampen: Kok, 1922) 69.<o:p></o:p></font></p>
</div>
<div id="ftn5" style="mso-element: footnote;">
<p class="MsoFootnoteText"><font face="georgia" size="2" style="font-weight: normal;"><a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[5]</span><!--[endif]--></span></span></a>
Thomas F. Torrance, <i>The School of Faith: The Catechisms of the Reformed
Church</i> (Eugene, OR: Wipf & Stock, 1996) 4, 238. <i>The Little Catechism</i>,
subtitled, “The Manner to examine Children, before they are admitted to the
Lord’s Supper,” was added to the <i>Geneva Catechism</i> in 1553. Moreover, the
Polish theologian Jan Laski (1499-1560) wrote a catechism (translated into
Dutch) with 250 questions and answers, though only forty questions had to be answered
satisfactorily to be admitted to communion (See Verboom, “The Heidelberg Catechism
in the Netherlands,” 14 and George Ella, “Jan Laski the Pan-European Reformer” <i>MBS
Texte 19 </i>[2004] 7). <o:p></o:p></font></p>
</div>
<div id="ftn6" style="mso-element: footnote;">
<p class="MsoFootnoteText"><font face="georgia" size="2" style="font-weight: normal;"><a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[6]</span><!--[endif]--></span></span></a>
Wim Verboom, “The Heidelberg Catechism in the Netherlands”
in <i>The Church’s Book of Comfort</i> (Grand Rapids: Reformation Heritage, 2009)
131, 133. <o:p></o:p></font></p>
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<p class="MsoFootnoteText"><font face="georgia" size="2" style="font-weight: normal;"><a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[7]</span><!--[endif]--></span></span></a>
Ella, “Jan Laski the Pan-European Reformer,” 7.<o:p></o:p></font></p>
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<p class="MsoFootnoteText"><font face="georgia" size="2" style="font-weight: normal;"><a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[8]</span><!--[endif]--></span></span></a>
See Verboom, “The Heidelberg Catechism: A Catechetical Tool” in Payne and Heck,
<i>A Faith Worth Teaching</i> (Grand Rapids: Reformation
Heritage, 2013) 232n12 and <span style="mso-bookmark: _Hlk40084398;">“The Heidelberg Catechism in the Netherlands,” 138.<o:p></o:p></span></font></p>
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<p class="MsoFootnoteText"><font face="georgia" size="2" style="font-weight: normal;"><a href="file:///C:/Users/56TR6Q1/Downloads/Were%20the%20Early%20Reformers%20Reformed%20Revised.docx#_ftnref9" name="_ftn9" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference">[9]</span><!--[endif]--></span></span></a>
Verboom, “The Heidelberg Catechism in the Netherlands,” 138.</font><o:p></o:p></p>
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</div><br /></h3></div>Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.comtag:blogger.com,1999:blog-22171480.post-4303350867976917472020-04-22T13:27:00.003-04:002020-04-23T09:20:26.289-04:00An Ecclesial Discipleship ModelI had the opportunity recently, in connection with a course I taught, to explore the terrain of discipleship. I was ably prepared in advance by participating in a discipleship cohort very capably led by <a href="https://kristenjohnson.org/" style="text-align: left;" target="_blank">Kristen Johnson</a><span style="text-align: left;"> of Western Theological Seminary. Having surveyed the scene, Kristen sensibly divided discipleship models into three basic streams, though I can't recall whether the following labels are hers or mine: (a) multiplication/ reproduction; (b) spiritual disciplines; (c) social justice/faithful presence. </span>
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The <b>multiplication/reproduction model </b>originates from within American evangelicalism and was conceived primarily by Dawson Trotman (1906-1956) and then substantially and theologically bolstered by Robert Coleman (b.1928). Contemporary iterations of this model can be located in literature by, among others, Randy Pope, Mike Breen, and Robert Gallaty, all of whom recommend discipleship through intentionally formed small groups (called Discipling Teams (Pope) or Huddles (Breen). Discipleship in this approach is largely about a specific pedagogy involving mentoring, apprenticeship, accountability, and immersion and not simply teaching. Each employs a kind of discipleship math in projecting how a few initial discipleship groups intentionally formed can be multiplied over time to reshape the entire culture of a church. </div>
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The<b> spiritual disciplines model </b>originates from within ancient Christianity, and the practices of, for example, the desert fathers, Egyptian and Syrian Christians who in the third and fourth centuries left their villages behind to live in the desert. Among the popular disciplines practiced then were <i>hesychia</i>, sleeplessness, fasting, and prayer. The spiritual disciplines model received substantial theological backing for evangelicals especially by Dallas Willard and was subsequently popularized by John Ortberg, Ruth Haley Barton, John Mark Comer, and others. Discipleship in this approach revolves around practices and disciplines to retrain the heart. </div>
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The <b>social justice/faithful presence model</b> originates out of liberal Protestantism though it has been recalibrated for evangelicals. James Davidson Hunter offered an academic and theoretical foundation for this approach which was subsequently adopted and revised by, among others, the Parish Collective and David Fitch. Discipleship in this model is directed to culture, communities, neighborhoods, institutions, and systems though without any intention of redeeming or transforming. On this view, discipleship is cooperating with existing institutions, serving the common good, incarnating God's love and sharing life in the "new commons" (e.g., educational, civic, economic, environmental spheres).</div>
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As I reflected on these alternatives it seemed, in an instance of acknowledged oversimplification, that the multiplication/reproduction model privileges the head, the spiritual disciplines model privileges the heart, and the social justice/faithful presence model privileges the hand.<br />
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I wanted to commend a vision for discipleship that was holistic and comprehensive, so I proposed to my class the following definition (with indebtedness to Richard, Bishop of Chichester):<br />
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In my vision for discipleship, <b>the church is central.</b> I believe, furthermore, that the church should do discipleship <i>as a church</i> rather than dispatching, within the church, a few specially formed groups to spread a discipleship culture. One cannot adopt the latter approach without dividing the congregation into the discipleship elite (undoubtedly with a lot of A-type personalities and keeners) and the discipleship commoners. I would not want to see one person in a church community, however weak, excluded from the church's discipleship plan.</div>
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[Footnote: I conceived of my definition in a season when I was depressed by the absence of Christ in the literature I was reading and at the conferences I had been attending. I resonated strongly with Mark Sayer's observation that those churches oriented around social justice issues were often commending "the kingdom without the King."]<br />
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The ideals of apprenticeship and accountability, rightly prized in the multiplication/reproduction model, can and should be encouraged organically through small group involvement and participation. Such relationships, however, can be arranged in other ways as well. Moreover, the ideals of the social justice/faithful presence model can be pursued by each small group and also by the community as a whole.<br />
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The Scriptures need to be <b>the chief resource for discipleship.</b> I love Bible memorization, though I think it's sometimes more important to locate oneself in the biblical story and be able to discern how the biblical narrative contrasts with dominant cultural narratives. We know people by stories, understand facts by stories, and make sense of reality by stories. Over the course of a year, the church should strive to expose people to the breadth of Scripture and help them to see where they fit in the grand story. In what I recommend below one will see ways to include the so-called six acts of the drama of Scripture (creation, fall, Israel, etc.) in the church's discipleship plan.<br />
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I recommend using <b>the liturgical calendar</b> as way to structure one's discipleship plan. On its own the liturgical calendar helps people see and experience the progress of time in terms of events in the life of Christ. Moreover, in each of the four seasons as represented below, a church as a community can focus on specific Bible books as well as specific topics in preaching, teaching, small group curriculum, etc. Each season also affords the opportunity to encourage spiritual disciplines and practices.<br />
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Furthermore, throughout the history of the church, discipleship has often revolved around understanding and embracing the Ten Commandments (conduct), the Lord's prayer (spirituality), the fruit of the Spirit (virtue), and the Apostles' creed (doctrine). In what I propose below these foundational texts are included.<br />
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So instead of different factions each pursuing their own objectives, the whole congregation could be focused on essentially the same things, albeit in different ways. In the season of Lent, for example, the congregation would focus (in preaching, small group study, and personal devos) on specific Bible books (e.g., Isaiah or Hebrews), learn certain important themes or topics (e.g., repentance or suffering), understand one of the six acts in the drama of Scripture (i.e., the Fall), and be introduced to specific spiritual disciplines (e.g., fasting or silence).<br />
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Much more needs to be said, but I'll stop here for now! </div>
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<b style="background-color: white;"><span style="color: blue;">First Season: God is <i>with</i> us</span></b></h2>
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<b><span style="font-size: large;">1. Expectation</span></b></h3>
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<b><span style="font-size: large;">2. Presence</span></b></h3>
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<b><span style="color: blue;">Second Season: God is <i>for</i> us</span></b></h2>
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<b><span style="font-size: large;">3. Penitence</span></b></h3>
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<b><span style="font-size: large;">4. Celebration</span></b></h3>
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<b><span style="color: blue;">Third Season<span style="text-align: center;">: God is <i>in</i> us</span></span></b></h2>
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<span style="font-size: large;"><b>5. Mission</b> (Summer)</span></h3>
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<b><span style="color: blue;">Fourth Season: God works <i>through</i> us</span></b></h2>
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<span style="font-size: large;"><b>6. Work and Rest</b> (Fall)</span></h3>
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Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.comtag:blogger.com,1999:blog-22171480.post-73447351985646020062020-04-15T08:48:00.000-04:002020-04-15T08:56:40.444-04:00Morning Prayer during Covid-19<br />
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Inspired by PCA pastor friend, I've been inviting people to join me in morning prayer and among those who do there have always been some I know and some I don't. We meet for 15 minutes daily from 07:45-8:00 (EST). Everyone is muted while I go through a prayer liturgy, and some have their video turned off. </div>
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<span style="text-indent: 0in;">You can join us at:</span><span style="text-indent: 0in;"> <a href="https://us04web.zoom.us/j/77174600919" target="_blank">https://us04web.zoom.us/j/77174600919</a></span></div>
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I've long been an enthusiast for traditions of morning prayer (Matins) which derive from the canonical hours of medieval spirituality and prayer practices from the earliest centuries of Christianity. I generally recommend<span style="text-indent: 0in;"> the Daily Office in the Anglican tradition, and I've found this site and their app to be the best resource: </span><a href="http://www.missionstclare.com/" style="text-indent: 0in;" target="_blank">www.missionstclare.com</a><span style="text-indent: 0in;">. You will also be introduced to amazing hymns to which you can sing along!</span></div>
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<span style="text-indent: 0in;">I don't slavishly follow any particular lectionary or prayer book but draw on a variety of resources. Here is a sample from this morning's prayer. In the meeting, I share my screen so people can read along. </span></div>
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<b><span style="font-size: 20.0pt;">Liturgy of Morning Prayer<o:p></o:p></span></b></div>
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<b><span style="font-size: 14.0pt;">Led by <o:p></o:p></span></b></div>
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<b><span style="font-size: 14.0pt;">Pastor Bill (</span></b><a href="mailto:pastorbill@blessingshamilton.ca"><span style="mso-bookmark: _Hlk37827886;"><b><span style="font-size: 14.0pt;">pastorbill@blessingshamilton.ca</span></b></span></a><span style="mso-bookmark: _Hlk37827886;"><b><span style="font-size: 14.0pt;">)<o:p></o:p></span></b></span></div>
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<i><span style="font-size: 14.0pt;">Blessings Christian Church</span></i><span style="font-size: 14.0pt;"><o:p></o:p></span></div>
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<b><span style="font-size: 14.0pt;">The Season of Easter (Day 4)<o:p></o:p></span></b></div>
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<span style="font-size: 14.0pt;">April 15, 2020<o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-size: 14.0pt;">Invitation<o:p></o:p></span></b></div>
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<br /></div>
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<span style="font-size: 14.0pt;">We
have come together in the presence of Almighty God, our heavenly Father, to
praise his name, to hear his holy Word, and to ask, for ourselves and for
others, those things necessary for our life and our salvation.<o:p></o:p></span></div>
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<br /></div>
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<i><span style="font-size: 14.0pt;">1
Peter 1:3<o:p></o:p></span></i></div>
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<span style="font-size: 14.0pt;">“Praise
be to the God and Father of our Lord Jesus Christ! In his great mercy he has
given us new birth into a living hope through the resurrection of Jesus Christ
from the dead.”<o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-size: 14.0pt;">Theme<o:p></o:p></span></b></div>
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<br /></div>
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<span style="font-size: 14.0pt;">The
Christ who is resurrected in glory is the same one who was put to death in
shame. By his death and resurrection we are saved. Trust in him and no other.<o:p></o:p></span></div>
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<span style="font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span></span>-- from Robert Webber, <i>The Book of Daily Prayer </i>(Grand
Rapids: Eerdmans, 1993).<o:p></o:p></div>
<span style="mso-bookmark: _Hlk37827708;"></span>
<br />
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<br /></div>
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<b><span style="font-size: 14.0pt;">Prayer
of Confession<o:p></o:p></span></b></div>
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<br /></div>
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<span style="font-size: 14.0pt;">O my
Savior, help me. I am slow to learn, prone to forget, and weak to climb; I am
in the foothills when I should be on the heights; I am pained by my graceless
heart, my prayerless days, my poverty of love, my sloth in the heavenly race,
my sullied conscience, my wasted hours, my unspent opportunities. I am blind
while the light shines around me: take the scales from my eyes, grind to dust
my heart of unbelief. Make it my highest joy to study you, meditate on you,
gaze on you, sit like Mary at your feet, lean like John on your breast, appeal
like Peter to your love, count like Paul all things but dung. I believe, help
my unbelief. Amen<o:p></o:p></span></div>
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<span style="font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span>--
</span>from Arthur Bennett, ed., <i>The Valley of Vision: A Collection of
Puritan Prayers</i> <span style="mso-tab-count: 3;"> </span><span style="mso-tab-count: 2;"> </span>(Banner of Truth
Trust, 1975)<o:p></o:p></div>
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<br /></div>
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<br /></div>
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<b><span style="font-size: 14.0pt;">Scripture
Reading <o:p></o:p></span></b></div>
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<i><span style="font-size: 14.0pt;">Luke
24:13-34 (NIV)<o:p></o:p></span></i></div>
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<br /></div>
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<b><sup><span style="font-size: 14.0pt;">13 </span></sup></b><span style="font-size: 14.0pt;">Now that same day two of them were going to a village
called Emmaus, about seven miles from Jerusalem. <b><sup>14 </sup></b>They
were talking with each other about everything that had happened. <b><sup>15 </sup></b>As
they talked and discussed these things with each other, Jesus himself came up
and walked along with them; <b><sup>16 </sup></b>but they were kept
from recognizing him.<o:p></o:p></span></div>
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<b><sup><span style="font-size: 14.0pt;">17 </span></sup></b><span style="font-size: 14.0pt;">He asked them, “What are you discussing together
as you walk along?”<o:p></o:p></span></div>
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<span style="font-size: 14.0pt;">They
stood still, their faces downcast. <b><sup>18 </sup></b>One of them,
named Cleopas, asked him, “Are you the only one visiting Jerusalem who
does not know the things that have happened there in these days?”<o:p></o:p></span></div>
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<b><sup><span style="font-size: 14.0pt;">19 </span></sup></b><span style="font-size: 14.0pt;">“What things?” he asked.<o:p></o:p></span></div>
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<span style="font-size: 14.0pt;">“About
Jesus of Nazareth,” they replied. “He was a prophet, powerful in word
and deed before God and all the people. <b><sup>20 </sup></b>The
chief priests and our rulers handed him over to be sentenced to death, and
they crucified him; <b><sup>21 </sup></b>but we had hoped that he was
the one who was going to redeem Israel. And what is more, it is the third
day since all this took place. <b><sup>22 </sup></b>In addition,
some of our women amazed us. They went to the tomb early this morning <b><sup>23 </sup></b>but
didn’t find his body. They came and told us that they had seen a vision of
angels, who said he was alive. <b><sup>24 </sup></b>Then some of our
companions went to the tomb and found it just as the women had said, but they
did not see Jesus.”<o:p></o:p></span></div>
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<b><sup><span style="font-size: 14.0pt;">25 </span></sup></b><span style="font-size: 14.0pt;">He said to them, “How foolish you are, and how slow
to believe all that the prophets have spoken! <b><sup>26 </sup></b>Did
not the Messiah have to suffer these things and then enter his glory?” <b><sup>27 </sup></b>And
beginning with Moses and all the Prophets, he explained to them what
was said in all the Scriptures concerning himself.<o:p></o:p></span></div>
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<b><sup><span style="font-size: 14.0pt;">28 </span></sup></b><span style="font-size: 14.0pt;">As they approached the village to which they were
going, Jesus continued on as if he were going farther. <b><sup>29 </sup></b>But
they urged him strongly, “Stay with us, for it is nearly evening; the day is
almost over.” So he went in to stay with them.<o:p></o:p></span></div>
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<b><sup><span style="font-size: 14.0pt;">30 </span></sup></b><span style="font-size: 14.0pt;">When he was at the table with them, he took bread,
gave thanks, broke it and began to give it to them. <b><sup>31 </sup></b>Then
their eyes were opened and they recognized him, and he disappeared from
their sight. <b><sup>32 </sup></b>They asked each other, “Were not
our hearts burning within us while he talked with us on the road and
opened the Scriptures to us?”<o:p></o:p></span></div>
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<b><sup><span style="font-size: 14.0pt;">33 </span></sup></b><span style="font-size: 14.0pt;">They got up and returned at once to Jerusalem. There
they found the Eleven and those with them, assembled together <b><sup>34 </sup></b>and
saying, “It is true! The Lord has risen and has appeared to Simon.” <b><sup>35 </sup></b>Then
the two told what had happened on the way, and how Jesus was recognized by them
when he broke the bread.<o:p></o:p></span></div>
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<b><span style="font-size: 14.0pt;">Free
Prayer</span></b><span style="font-size: 14.0pt;"><o:p></o:p></span></div>
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<br /></div>
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<i><span style="font-size: 14.0pt;">Silence</span></i><span style="font-size: 14.0pt;"> (15 seconds)<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: 14.0pt;">For our
national and local communities<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: 14.0pt;">For
the continent of Africa<o:p></o:p></span></div>
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<span style="font-size: 14.0pt;">For national
leaders and local government <o:p></o:p></span></div>
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<span style="font-size: 14.0pt;"><span style="mso-tab-count: 2;"> </span></span>From Phil
Reinders, <i>Seeking God’s Face</i> (Grand Rapids: Faith Alive, 2013).<o:p></o:p></div>
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<br /></div>
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<span style="font-size: 14.0pt;">For
Covid-19 related things<o:p></o:p></span></div>
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<span style="font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span>-- the elderly, those in long-term
care facilities<o:p></o:p></span></div>
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<span style="font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span>-- frontline nurses, doctors<o:p></o:p></span></div>
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<span style="font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span>-- students<o:p></o:p></span></div>
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<span style="font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span>-- bus drivers<o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-size: 14.0pt;">Psalm
of Response <o:p></o:p></span></b></div>
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<span style="font-size: 14pt;"><i>Psalm
118:1, 22-29</i> (NIV)<i><o:p></o:p></i></span></div>
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<br /></div>
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<b><sup><span style="font-size: 14.0pt;">1 </span></sup></b><span style="font-size: 14.0pt;">Give thanks to the Lord, for he is good;<br />
his love endures forever.<o:p></o:p></span></div>
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<b><sup><span style="font-size: 14.0pt;"><br />
22 </span></sup></b><b><span style="font-size: 14.0pt;">The stone the
builders rejected<br />
has become the cornerstone;<br />
</span></b><b><sup><span style="font-size: 14pt;">23 </span></sup></b><span style="font-size: 14.0pt;">the Lord has
done this,<br />
and it is marvelous in our eyes.<br />
</span><b><sup><span style="font-size: 14pt;">24</span></sup></b><span style="font-size: 14.0pt;"><b><sup> </sup></b>The Lord has done it this very day;<br />
let us rejoice today and be glad.<o:p></o:p></span></div>
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<b><sup><span style="font-size: 14.0pt;">25 </span></sup></b><span style="font-size: 14.0pt;">Lord, save us!<br />
Lord, grant us success!<o:p></o:p></span></div>
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<b><sup><span style="font-size: 14.0pt;">26 </span></sup></b><span style="font-size: 14.0pt;">Blessed is he who comes in the name of the Lord.<br />
From the house of the Lord we bless you.<br />
</span><b><sup><span style="font-size: 14pt;">27</span><span style="font-size: 15.5556px;"> </span></sup></b><span style="font-size: 14.0pt;">The Lord is God,<br />
and he has made his light shine on us.<br /> With boughs in hand, join in the festal procession<br />
up to the horns of the altar.<o:p></o:p></span></div>
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<b><sup><span style="font-size: 14.0pt;">28 </span></sup></b><span style="font-size: 14.0pt;">You are my God, and I will praise you;<br />
you are my God, and I will exalt you.<o:p></o:p></span></div>
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<b><sup><span style="font-size: 14.0pt;">29 </span></sup></b><span style="font-size: 14.0pt;">Give thanks to the Lord, for he is good;<br />
his love endures forever.<o:p></o:p></span></div>
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<span style="font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b><span style="font-size: 14.0pt;">Prayer<o:p></o:p></span></b></div>
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<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: 14.0pt;">O
God, whose blessed Son revealed himself to his disciples in the breaking of
bread, open the eyes of our faith, that we may see him in all his redeeming
work; who lives and reigns with you, in the unity of the Holy Spirit.<o:p></o:p></span></div>
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<span style="font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span></span><span style="mso-spacerun: yes;"> </span>-- Easter Collects, <i>The Book of
Common Prayer</i>.<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: 14.0pt;">You
have brought us in safety to this new day: Preserve us with your mighty power,
that we may not fall into sin, nor be overcome by adversity; and in all we do,
direct us to the fulfilling of your purpose.<o:p></o:p></span></div>
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<span style="font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span>--
</span>A Collect
for Grace, <i>The Book of Common Prayer</i>.<o:p></o:p></div>
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<span style="font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-size: 14.0pt;">Risen
Lord, you laid down your life for me. Come and live in me as Lord and friend,
and turn me toward you in love.<o:p></o:p></span></div>
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<span style="font-size: 14.0pt;"><span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span></span>--
Robert Webber, <i>The Book of Daily Prayer </i>(Grand Rapids: Eerdmans, 1993).<o:p></o:p></div>
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<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: 14.0pt;">We
now pray the words you taught us to say . . .<o:p></o:p></span></div>
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<br /></div>
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<span style="font-size: 14.0pt;">Our
Father in heaven,<br />
hallowed be your name,<br />
your kingdom come,<br />
your will be done, <o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: 14.0pt;">on
earth as it is in heaven.<br />
Give us today our daily bread.<br />
And forgive us our debts, as we also have forgiven our debtors.<br />
And lead us not into temptation, <o:p></o:p></span></div>
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<span style="font-size: 14.0pt;">but
deliver us from the evil one.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: 14.0pt;">For
yours is the kingdom, the power, and the glory,<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: 14.0pt;">forever,<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: 14.0pt;">Amen<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b><span style="font-size: 14.0pt;"><o:p><br /></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b><span style="font-size: 14.0pt;">Blessing<o:p></o:p></span></b></div>
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<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
<i><span style="font-size: 14.0pt;">Ephesians
3:20-21<o:p></o:p></span></i></div>
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<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: 14.0pt;">20
Now to him who is able to do immeasurably more than all we ask or imagine,
according to his power that is at work within us, 21 to him be glory in the
church and in Christ Jesus throughout all generations, for ever and ever! Amen.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: 14.0pt;">This
concludes the daily morning prayer! </span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: 14pt; text-indent: 0in;">Go in
peace to love and serve the Lord</span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
<b><span style="font-size: 14.0pt;">Pastor
Bill (<a href="mailto:pastorbill@blessingshamilton.ca">pastorbill@blessingshamilton.ca</a>)<o:p></o:p></span></b></div>
<div class="MsoNormal" style="text-indent: 0in;">
<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-size: 14.0pt;">Resources<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<br /></div>
<div class="MsoNormal" style="text-indent: 0in;">
<i><span style="font-size: 14.0pt;">The
Book of Common Prayer</span></i><span style="font-size: 14.0pt;"> (Anglican, various editions)<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<i><span style="font-size: 14.0pt;">The
Book of Daily Prayer</span></i><span style="font-size: 14.0pt;"> by Robert Webber<o:p></o:p></span></div>
<div class="MsoNormal" style="text-indent: 0in;">
<i><span style="font-size: 14.0pt;">Seeking God’s Face</span></i><span style="mso-bookmark: _Hlk37827758;"><span style="font-size: 14.0pt;"> by Phil
Reinders</span></span><span style="font-size: 14.0pt;"><o:p></o:p></span></div>
<br />Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.comtag:blogger.com,1999:blog-22171480.post-65939279207717848852020-02-14T15:50:00.001-05:002020-02-14T15:50:58.096-05:00Theses on Human Freedom and the Way of JesusThe idea came to me this afternoon as I was driving home from meeting with a friend to publish some theses on freedom and the way of Jesus. They are borne out of a particular conviction and intend to communicate a viewpoint informed by this conviction in a non-anxious and non-intimidating way. They are deliberately written without a lot of theological jargon and though they can be defended with references to the Bible I intentionally have not included such references. Drafted for friends of mine who are not Christians and thus do not share my viewpoint, I'm hoping they can be a fruitful discussion starter rather than a conclusive word.<br />
<br />
1. The way of Jesus is the way which best aligns humanity with its purpose, i.e., the way humans were created to live, the way humans can best live life, the way that is ultimately most suited for humans.<br />
<br />
2. Alternative ways, i.e., ways contrary to the way of Jesus, are ways in which humanity is inescapably sabotaged, distorted, deprived, and oppressed.<br />
<br />
3. The way of Jesus is oriented towards freedom where freedom is understood as liberation to live well, as God intended, and where the inhibitors to freedom are understood to be distorted impulses within oneself as well as dark and evil powers at work in the world and in people.<br />
<br />
4. The dominant North American cultural narrative is also oriented towards freedom where freedom is understood as liberation to live as one pleases and where the inhibitors to freedom are understood to be authorities or institutions that define and prescribe how one should best live.<br />
<br />
5. Freedom to live as one pleases assumes that morality is essentially internal, and thus subjective, and that humans are reasonably guided by internal moral compasses which are essentially good and reliable.<br />
<br />
6. Freedom to live as one pleases necessarily generates human conflict (i.e., where one’s freedom inevitably clashes with another’s) and necessarily undermines human rights (i.e, where one’s freedom denies the rights of another, e.g., “honour killing”).<br />
<br />
7. The way of Jesus assumes that humans do not have an internal moral compass that can reliably orient one to do good and that humans often desire and intend to do evil (i.e., to lie and cheat, etc.).<br />
<br />
8. The way of Jesus embraces an objective moral standard that sometimes collides with the freedom to live as one pleases and thus requires one in such times to resist and deny one’s internal desires in order to be truly free.<br />
<br />
9. One is liberated from the inhibitors to freedom by giving oneself over to Jesus who at the cross of Calvary defeated the dark and evil powers of the world and one’s internal moral compass can become more reliable over time by the influence of his Spirit.<br />
<br />
10. Those embracing the way of Jesus, in spite of intentions, often fail to do so consistently and thus contribute to humanity's distortions.Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.comtag:blogger.com,1999:blog-22171480.post-36713149641759270552018-04-20T14:57:00.002-04:002018-04-20T15:12:25.574-04:00Why Do I Believe in Christ?<br />
<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-family: "constantia" , serif; text-indent: 0in;">I’ve
never given an account in print of why I believe in Christ but I feel a compulsion to do so now and largely
for two reasons. The first is that my four sons have all reached a stage in
life in which they exhibit what I would term a healthy skepticism. They all
profess faith in Christ but they have good questions, some of which I had and
some of which I still have. Secondly, I’m a facilitator in a course for
skeptics, agnostics, and atheists and so I've been thinking a lot about my own journey. How I narrate the following bears the influences of C.S. Lewis and Alvin Plantinga. </span></div>
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<br /></div>
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<span style="font-family: "constantia" , serif;">I
was raised in a devout Christian family and my parents introduced me early on
to the reality of sin, the temptation of the devil, the person and work of
Jesus and other key dimensions to the Christian message. This inclines some to devalue
my faith as if it were simply the product of early indoctrination. It seems
illogical, however, to allege that one’s views should be doubted simply
because they were taught by one’s parents. One would never be inclined to doubt the
basics of mathematics simply because it was knowledge imparted by teachers
and parents rather than obtained through personal investigation. Others are
inclined to allege that had I been raised in a Muslim family I would likely be
an adherent of Islam. Supposing this were true, it would apply in the same way to
agnostics and atheists for whom Islam would likely be their religious
conviction as well. One’s upbringing therefore cannot be used to validate or
invalidate one’s views.<o:p></o:p></span></div>
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<span style="font-family: "constantia" , serif;">My
faith rests on the strong conviction that Jesus of Nazareth was powerfully resurrected
three days after his death. Why would I believe in such an unusual event? First,
I’m convinced that the only resolution to the plight of humanity is the
resurrection of Christ. Put differently, the great plight of humanity is death.
The category of death fittingly applies not just to the physical realm but to
the non-physical or spiritual realm. Humanity is characterized by a kind of
spiritual death which renders it powerless to overcome the evil impulses it
generates. Something as evil as racism, for example, cannot be eradicated, it
seems, by imparting information (education), for example, or by regulating
conduct (legislation). There is within the inner recesses of humanity a kind of
death so powerful that even the best of human resolutions cannot overcome it. Beyond
this, there is physical death, for which there is no escape. The death rate has
remained constant throughout history. Everyone who is born dies. There is
therefore no hope for the world apart from a power that can vanquish death, and
that’s what Christ’s resurrection is. <o:p></o:p></span></div>
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<span style="font-family: "constantia" , serif;">Second,
the resurrection of Christ is not so far-fetched for me because of other
resurrections I encounter and experience. I go to sleep every night and my body
loses certain powers (no superpowers, sadly) and all of those powers are
suddenly restored in the morning. No amount of biological information about
sleep can diminish for me the sense of a magical experience. I see other
mini-resurrections in, for example, the planting of dormant seeds that amazingly
generate vibrant plants. Most importantly, I encounter in my own life and the
lives of others transcendent revolutions that are best described as
resurrections. Think, for example, of an individual whose life is careening
towards self-implosion because of an addictive habit he or she can’t shake and
then suddenly is reborn, as it were, to be a new person with a bright new
future. All of this is simply to say that the concept of resurrection is not an
entirely foreign reality for me. Put differently, the resurrection of Jesus is not as unbelievable as
one might imagine. <o:p></o:p></span></div>
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<span style="font-family: "constantia" , serif;">Third,
the accounts of Christ’s resurrection in the Gospels accounts in the Bible are
compelling to me. Historians generally agree that the Gospels are sources
for historical information about, among other things, first-century Palestine. Some accounts are incredulous to some historians, however, and the
resurrection account in particular is often alleged to be a fabrication of early followers of Jesus. Such a claim, however, seems specious. If the disciples had fabricated
the account of the resurrection, why would they have included women as the
first witnesses of the empty tomb and thus the first evangelists, given that the legal testimony of women in those days was, at best, inferior to that of men? Why
would they make Joseph of Arimathea, a member of the Sanhedrin which maliciously consented
to Jesus’ death, a hero for dignifying the corpse of Jesus with a proper
burial? Why would the early followers of Jesus choose a life of immense
opposition, hostility, persecution, and even martyrdom all for a hoax? The claim
that the resurrection account in the Gospels is a fabrication seems to be a stretch. <o:p></o:p></span></div>
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<span style="font-family: "constantia" , serif;">Fourth,
I admit to being convicted by an intangible though persuasive power, identified
in the Bible as the witness of the Holy Spirit, that transcends even foolproof argumentation
and undeniable experience. It’s the odd feeling of being compelled, sometimes in spite of one’s intellectual inclinations, to embrace something. It’s a
strange epistemological consciousness of being able to see something otherwise invisible
and of being able to sense something without the use of the senses. It’s power
the Bible says is attributable to the gospel message itself which, when heard, often
grips people both powerfully and inexplicably. This is what Christians term
“conversion,” and it’s never simply the product of intellectual persuasion. <o:p></o:p></span></div>
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<div class="MsoNormal" style="text-indent: 0in;">
<span style="font-family: "constantia" , serif;">Convinced
of the resurrection of Jesus, I don't find his claims so unreasonable. Apart
from the resurrection event, in other words, I would be inclined to see Jesus either
as a lunatic issuing bizarre commands for people to trust him and follow him or
as an evil impostor demanding that people surrender their lives to him. I now gladly
admit that he is precisely who he says he is: the Son of God who out of
great love has come to rescue humanity from death with transcendent power, the power of rebirth,
recreation, and resurrection. Though I'm sometimes regarded as a fool for such convictions I think I
would be a fool not to entrust myself to Someone with such love and such power.</span></div>
Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.comtag:blogger.com,1999:blog-22171480.post-62402627288803561472017-07-27T11:41:00.000-04:002017-07-27T11:52:38.932-04:00The Value of Pastoral Accountability <span style="font-family: inherit;"><br /></span>
<span style="color: black; display: inline; float: none; font-size: 18.2px; letter-spacing: normal; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;"><span style="font-family: inherit;"><span style="background-color: white; color: black; display: inline; float: none; font-size: 16px; font-style: normal; font-weight: normal; letter-spacing: normal; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;">"<i>Therefore confess your sins</i></span><sup class="crossreference" data-cr="#cen-NIV-30371A" data-link="(<a href="#cen-NIV-30371A" title="See cross-reference A">A</a>)" style="-webkit-text-stroke-width: 0px; background-color: white; box-sizing: border-box; color: black; font-size: 0.62em; font-weight: normal; letter-spacing: normal; line-height: 22px; orphans: 2; position: relative; text-indent: 0px; text-transform: none; top: 0px; vertical-align: top; white-space: normal; widows: 2; word-spacing: 0px;"></sup><span style="background-color: white; color: black; display: inline; float: none; font-size: 16px; font-weight: normal; letter-spacing: normal; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;"><i> to each other and pray for each other so that you may be healed.</i></span><sup class="crossreference" data-cr="#cen-NIV-30371B" data-link="(<a href="#cen-NIV-30371B" title="See cross-reference B">B</a>)" style="-webkit-text-stroke-width: 0px; background-color: white; box-sizing: border-box; color: black; font-size: 0.62em; font-weight: normal; letter-spacing: normal; line-height: 22px; orphans: 2; position: relative; text-indent: 0px; text-transform: none; top: 0px; vertical-align: top; white-space: normal; widows: 2; word-spacing: 0px;"></sup><span style="background-color: white; color: black; display: inline; float: none; font-size: 16px; font-style: normal; font-weight: normal; letter-spacing: normal; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;"><i> The prayer of a righteous person is powerful and effective</i>" (Jas 5:16, NIV). </span></span></span><br />
<span style="color: black; display: inline; float: none; font-size: 18.2px; font-weight: normal; letter-spacing: normal; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;"><span style="font-family: inherit;"><i><b><br /></b></i></span></span>
<span style="color: black; display: inline; float: none; font-weight: normal; letter-spacing: normal; text-indent: 0px; text-transform: none; white-space: normal; word-spacing: 0px;"><span style="font-family: inherit;"><i>“We should lay our infirmities on one another’s breasts, to receive among ourselves mutual counsel, mutual compassion, and mutual consolation. Then, as we are aware of our brothers’ infirmities, let us pray to God for these” (</i>John Calvin<i>, Instit., </i>3.4.6<i>).</i></span></span><br />
<b><span style="font-family: inherit;"><i><br /></i></span></b>
For over half a year now I've enjoyed a co-pastor in ministry. This has always been a dream of mine, for both psychological and ecclesiastical reasons. An off-the-charts extrovert who recoils at the thought of being alone, I love having someone nearby with whom to chat. More seriously, the solitude of pastoral ministry can occasion unhealthy habits and depressing thoughts. Pastors need peer review and accountability, not least for time management, and they profit immensely from a peer sounding board, off which to bounce ideas and receive encouragement. Though a recent seminary graduate, the co-pastor with whom I labor has wisdom and skills that far exceed his ministerial experience and through co-laboring with him I've been spiritually enriched and pastorally motivated.<br />
<br />
For a variety of reasons, however, I'll be commencing next month a relationship of pastoral accountability with a colleague <i>other</i> <i>than</i> my co-pastor. The advantage this colleague has is similarity in age, life-experience, and temperament. Together we want to commit a "pastoral rule of life" which draws upon the spiritual practices of the Christian tradition, inclusive of the Benedictine way of life, in order to enhance personal holiness and ministerial integrity and capability. Our intent is to function for one another not only as spiritual directors, personal confessors, and counsellors, but as theological and cultural informants who share resources. <br />
<br />
I serve a church in the Reformed tradition, and so I'm surrounded by elders (lay church leaders) to whom I'm already accountable for many ministerial practices. Among the practices to which my colleague and I will keep each other accountable are:<br />
<ul>
<li><b><i>Committed role in the family.</i></b> We're both husbands and fathers, and we want to ensure that we allocate meaningful time to spend with our wives and children. </li>
<li><b><i>Daily practices of prayer.</i></b> Perhaps like others, or perhaps more than others, pastors often struggle to form disciplined prayers of daily prayer. </li>
<li><b><i>Vigorous reading of Scripture.</i></b> Pastors should be reading large swaths of Scripture, and I'm committed to reading through the whole Bible four times a year. </li>
<li><b><i>Mindful internet usage.</i></b> My colleague and I have filters on our computers to block porn, but we both fall for stupid (though filtered) click-bait which hampers both our purity and productivity. </li>
<li><b><i>Dedicated missional engagement.</i></b> Pastors must be committed to pursuing, initiating, and maintaining relationships with the unchurched.</li>
<li><b><i>Deliberate professional development.</i></b> Pastors need to have disciplined reading habits that keep them informed of cultural and theological developments and of diverse and effective ways to help people in pastoral situations. </li>
<li><i><b>Faithful honoring of commitments. </b></i>Nearly all pastors have a schedule of speaking and writing engagements and we need accountability to ensure that we are preparing well and being productive. I've personally committed to writing two chapters for academic publications and an academic booklet. </li>
<li><i><b>Intentional ecumenical relationships.</b></i> Among others, Peter Leithart ("The End of Protestantism") encourages evangelical pastors to form relationships with other clergy within and beyond Protestantism. </li>
</ul>
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At some point in the future, I'll post an update on this blog regarding our progress. </div>
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Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.comtag:blogger.com,1999:blog-22171480.post-58956899009427354792015-09-04T13:00:00.000-04:002015-09-04T15:03:39.322-04:00A Legacy of Barend Kamphuis: For Teachers as School CommencesIt didn't make the headlines of any newspaper I read, but Barend Kamphuis, the long time professor of systematic theology at the Theological University in Kampen, has retired.<br />
<br />
Why should you care? I'd be lying if I claimed to know Barend well. My acquaintance with him is actually quite shallow. In the month I spent at the Theological University in Kampen, NL, I did enjoy a couple of conversations with him and immediately recognized in him exactly those qualities you would want in a theologian--a sharp mind and a gentle heart.<br />
<br />
My admiration for Barend, however, exists largely for reasons outside of those few interactions. I spent considerable time with students at the university, and in a late night conversation with some I asked who was the most loved faculty member and why. With little hesitation, they quickly agreed that it was Barend Kamphuis.<br />
<br />
But why? I was curious. Was Barend the most engaging lecturer, brilliant thinker, inspiring example, captivating speaker? Though the students agreed that his lectures were as interesting as they were informative, they supplied a reason for his appeal that has not since escaped me. Dr. Kamphuis, they told me, was an empathic teacher, a professor who took an interest in students and cared for them.<br />
<br />
Their answer is especially relevant for teachers today, for instructors of millennials. Teachers can no longer be satisfied simply to play the role of purveyors of knowledge. We live in the information age, and thus the value of knowledge has diminished. Do you want to know about a particular subject? Google it. Teachers can no longer be satisfied simply to play the role of motivational speakers or inspiring examples. You can hardly compete with those who fulfill this role online, those dynamic youtubers who attract followers in the thousands.<br />
<br />
How can a teacher distinguish herself for millennials? By being empathic. By purveying knowledge and inspiring youth, to be sure, but mainly by demonstrating personal interest in each student. It's nearly impossible for such a teacher to get a bad grade from this generation.<br />
<br />
I do think that empathy has its limits. Some students can over time, having enjoyed the charity and patience of a teacher, become parasitic and cancerous in a classroom culture and need to be removed. In his characteristic brilliance, the late Edwin Friedman has written about this in convincing ways in his last book, published posthumously and titled, <i>A Failure of Nerve: Leadership in the Age of the Quick Fix</i> (Seabury, 2007).<br />
<br />
The delinquency of students and their failure to comply with standards or expectations, has any number of sources, including fear, anxiety, intimidation, pressure from peers or parents, shame, guilt, unrest in the home, broken relationships, distrust, ADD, ADHD, illness, etc. Do you care enough to talk to irritable students, to pray with and for them? Do you have enough time to lend them a listening ear? What does it say to listen? It says: you are important, and I want to hear what you have to say.<br />
<br />
I'm quite sure that Barend Kamphuis has multiple legacies now that his teaching career has reached its terminus. I also know that for years to come his name, in the minds of countless students, will be associated with empathy. That's a legacy of Barend's, and it's a great legacy for a teacher. Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.comtag:blogger.com,1999:blog-22171480.post-3912503053075405332015-07-14T11:38:00.000-04:002015-07-21T14:48:41.962-04:00Return Trip to Kampen: Some Personal Reflections<!--[if gte mso 9]><xml>
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<span style="font-family: Georgia, Times New Roman, serif;">Few would deny that confessional Reformed
churches today face enormous challenges. What confronts the church today is not
simply a secular culture, whose roots are of course centuries old, but a <i>militant</i> secular culture, seemingly intent
on silencing the church and pushing her to the margins of society. The proud
march of secularity under the banners of tolerance and inclusion fills the
street and those who refuse to walk in lockstep are not simply categorized as primitive,
but opposed as villainous.</span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">How does the church relate to an
increasingly militant culture of secularity? The question preoccupies the
Reformed churches in the Netherlands (GKNv) and is the impetus for <i style="mso-bidi-font-style: normal;">changes</i> in the theology, worship, and
practices of the Dutch churches. These changes concern a small minority in the
Dutch churches and a vast majority within their Canadian and Australian
“sister” churches. <o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">One colleague has asked me for my assessment
of the “Dutch churches” and I will happily provide it, but not without some disclaimers.
First, I am not privy to all the discussions that have occurred between the
representatives from our respective committees for ecumenicity, and am not
conversant with all the areas of concern. Secondly, my time in the Netherlands
was short, my conversations with Dutch leaders few, and my exposure to Dutch
churches was limited (I did not attend worship services in highly secularized
Amsterdam or Utrecht). Lastly, I comment as an outsider, and outsiders are not
always fully sensitive to the dynamics of a culture. <o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">On the other hand, I attended church twice
every Sunday and experienced worship in multiple places, including Kampen
(Eudokia), Dronthen, Wezep, Assen-Zuid, and Zwolle (Plantage), and spent a
month at the Theological University in Kampen, the institutional heart of the
Dutch churches, where I conversed with both students and professors. <o:p></o:p></span></span></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">Worship<o:p></o:p></span></span></b></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">My overall assessment of the worship of
Dutch churches is very positive, and here’s why: (a) In all of the worship
services I attended the <i style="mso-bidi-font-style: normal;">votum</i> was
sung, though the melodies varied. Reformed worship prizes congregational
participation and the arguments for a sung liturgy are strong, and so I applaud
this improvement; (b) The basic elements of the Reformed liturgy were untouched
and the services progressed from confrontation with sin towards proclamation of
the gospel towards (when Lord’s Supper was celebrated) communion with Christ;
(c) The songs were appropriately mixed and included psalms (often to Genevan
melodies), hymns, and contemporary praise songs, and though the pipe organ was
the dominant musical instrument (and Dutch churches have such wonderful organs
and organists), worship services sometimes featured other instruments,
including acoustic guitar. It’s great to sing God’s praises with a variety of
instruments and genres because it underscores the catholicity of the church and
the diversity of musical tastes and talents; (d) Though children in every instance
were excused for the sermon, they were welcomed back prior to the benediction.
The corporate blessings of Jesus are for children and not just adults! (e) In
every service I attended, Scripture was read by a lay person (in every
instance, a woman). I really like the notion of including lay members at
particular moments in the liturgy, not least women.<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">Small criticism: I prefer a more
predictable and liturgical worship. Some of the worship services I attended included
presentations (from youth leaders) or introductions (of elders) that seemed to
interfere with the flow of worship, if not worship itself. I prefer a worship
service without "commercials."<o:p></o:p></span></span></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">Preaching<o:p></o:p></span></span></b></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">The Dutch churches get very high grades for
their preaching. I especially enjoyed hearing sermons by Dr. Burger, Ds. Jos
Douma (Zwolle) and Ds. Slotman (Zwolle). Dr. Burger preached an exceptional sermon from
Ezekiel that was expositional, pastoral, and winsome for believers and seekers
alike. I heard Ds. Douma preach a number of times and found his thoughtful Christocentric
sermons connected to an attentive and appreciative congregation. I marveled at
Ds. Slotman’s ability to interact with the congregation through his doctrinal catechism
preaching in a way that wasn’t cheesy or pedantic. I’m told that it’s largely the
influence of Dr. Kees de Ruijter, the now retired homiletics professor, that
Dutch preachers have become so adept at relating to people in the pew. In
nearly every service, power point was used in the sermons and, though I have
some quibbles about it, its use was tasteful and helpful. In each instance, the
worship services were full of attentive members, young and old. <o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">Small criticism. I wonder if the pendulum
has swung too much <i style="mso-bidi-font-style: normal;">towards</i> the
listener and <i style="mso-bidi-font-style: normal;">away</i> from the text.
While I really appreciated the accessibility of the Dutch preachers, I would
have preferred a little more exposition. <o:p></o:p></span></span></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">University<o:p></o:p></span></span></b></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">The Theological University in Kampen is
staffed by an extraordinarily competent faculty of theologically erudite and
culturally informed scholars. In some ways, it is a dream team of teachers and
those who study there will be exposed to the best of Reformed scholarship. I
personally appreciated the friendliness of the faculty and found them without
exception to be humble and thoughtful, desiring the best for their students and
the churches. <o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">The professors in Kampen read widely and
eagerly harvest insights from those beyond the narrow confines of Reformed
confessional orthodoxy, perhaps more so than those who teach at the Canadian
Reformed Theological Seminary. I was heartened to see familiarity and
engagement with radical orthodoxy (John Milbank, Graham Ward, Catharine
Pickstock <i style="mso-bidi-font-style: normal;">et al</i>), for instance, the
British evangelical Oliver O’Donovan, and the American ethicist Stanley
Hauerwas, all of whom have tremendous insights for theologians in secular
contexts. <o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">Theological education is not what it used
to be in the Netherlands. The historic faculties of theology in Utrecht, for
example, and Leiden, have essentially been shut down. The faculty of the seminary
for the PKN (the united Protestant church) in Amsterdam, at the behest of the
government, works with other churches (and even other religions) in shared
education in shared space. <o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">The future of the theological university in
Kampen is questionable and pressure from the government, the source of
significant funding, will likely require the university to relocate and merge
with other theological universities to avoid duplication and excess spending.
While I was there, Dr. Roel Kuiper was installed as rector to replace the
retiring Dr. Mees te Velde. Though a philosopher by trade and neither a
minister nor a theologian, Dr. Kuiper brings a wealth of experience,
leadership, and influence to the table. For years a member of the First Chamber
in the Dutch government, Dr. Kuiper is a dignified and wise individual, and has
the capacity to offer meaningful leadership for the institution in coming
years. Though it will be extraordinarily sad to see the Theological University
leave Kampen, an historic city for Reformed theological education, there may be
advantages in a merger with, for instance, the theological university in
Apeldoorn. Here you would have complementary visions for Reformed theological
education under one roof and a place for cross-fertilization between scholars
of different Reformed theological inclinations. Iron sharpens iron.<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">Prior to visiting Kampen, I had wondered
whether the university was becoming too detached from the church and too much
of an academic institution (rather than an ecclesiastical school). What I
discovered, however, is that the professors are generally invested in the
church and that even some who are not ordained (e.g. Dr. Koert van Bekkum) have
obtained a license to preach in part to retain a connection to ministry in the
church. I also wonder about the model of government funding for the theological
university. Though the Dutch government does not interfere with the teaching at
the university or its internal governance, there is still a sense that the
government is forcing the school to go down a road it otherwise would not
choose. I still believe that the best way for a school to be free of government
influence is to be free of government funding. <o:p></o:p></span></span></div>
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<b style="mso-bidi-font-weight: normal;"><span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">Culture
(and Hermeneutics)<o:p></o:p></span></span></b></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">I really don’t know that Dutch culture is
more secular than Canadian culture. There is little in Amsterdam that you
wouldn’t see in Toronto. I do think that the confrontation between church
members and culture is far more pronounced in the Netherlands. In Canada, many Canadian Reformed churches are rural and even the city churches tend to be in the suburbs. We
don’t have churches in Toronto or Montreal or Vancouver, and Canadian Reformed
church communities tend to be isolated from the culture, sometimes with a
fortress mentality.<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">It is undoubtedly true that the Dutch
operate with a different hermeneutic, and it’s not all bad. Drawing on N.T.
Wright, Oliver O’Donovan, and others, the Dutch see the divine plan of
salvation as a <i style="mso-bidi-font-style: normal;">trajectory</i> that
extends beyond Scripture. There’s of course nothing objectionable about this,
and the Dutch Reformed especially have always been sensitive to the <i style="mso-bidi-font-style: normal;">progress</i> of redemptive history. Certain
human institutions, some divinely prescribed or permitted, are discarded over time
as God’s people mature, and so Christians today favor neither slavery nor
polygamy. Theologians will correctly allege that though there are no explicit
commands to dismantle the ancient institution of slavery, its abolition is
clearly envisioned by the trajectory of Scripture. <o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">Where does the trajectory point today? In
the drama of God’s activity in the world we have moved beyond the script, the
canon of Scripture, and must improvise. Again, there’s nothing objectionable
about this. Very little about our lives is explicitly prescribed and so with
minds renewed by the Spirit of Christ we use Scripture as a kind of
illuminating compass to be oriented in this dark world. <o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">On the other hand, the Dutch believe that
the trajectory of God’s redemptive plan calls us today to open the
ecclesiastical offices to women. Just as slavery was ended by theologians
identifying in the gospel the recipe for its demise, so the
traditional prohibition against women’s ordination is opposed by theologians today
who identify in Scripture a trajectory in which full equality between men and
women is celebrated and ought to be increasingly secured and protected. Though
this is true, I’m not convinced it means the endorsement of women’s ordination.
<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">I humbly offer to my gracious Dutch
brothers and sisters some thoughts for consideration: <o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">(a) The secular egalitarian error is to
equate equality with sameness. Ontological equality between men and women
neither assumes nor requires sameness in function. The Christian model of
equality is not a parade in which people march in lockstep, but a dance in
which equal partners happily embrace different roles, one leading and the other
following. No one looks at a dance and says, “how oppressive that the man led
and how unfortunate that the woman couldn’t.” For whatever reason, even in the
most secular cultures, married men drive the car when couples go out and few
women identify in this cultural institution a hint of oppression. Differentness
in calling and constitution does not entail ontological inequality.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">(b) The liturgical priority of Adam (man)
is apparent from the Genesis narrative. In the prototypical sanctuary of the
Garden of Eden, Adam is called to lead, to teach, and to build, and Eve is
called to follow, to help, and to beautify (Note, for example, how he is given
a set of instructions even before the creation of Eve). There isn’t a hint of
inferiority or subjugation or oppression in these prelapsarian arrangements. Moreover,
the liturgical priority of men is observed <i style="mso-bidi-font-style: normal;">without
exception</i> in the old covenant priesthood. <o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">(c) Paul appeals to the liturgical priority
of men in his prohibitions of women teaching in 1 Timothy 2. Perhaps in Ephesus
the Christian believers saw the same trajectory theologians see today when they
endorse women’s ordination, and Paul had to say, “No, this is a creational
arrangement.” Adam was formed first, to be the liturgical leader, and then Eve,
and Adam was not deceived, but Eve was. Adam had shirked his responsibility in
the original sin, and that sin ought not to be replicated. To allege that
Paul’s prohibition of women teaching was designed to conform to prevailing
cultural sensibilities seems entirely unconvincing. There are multiple
occasions when Paul has no inhibitions in offending the height of Greco-Roman
culture, not least in summoning the worship of Jesus, and not Caesar. <o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">(d) Most theological disputes involve
pitting one set of texts against another. Here the Canadian Reformed must
remember that there is more in the Bible than simply 1 Timothy 2. There are
multiple instances in Scripture of women teaching men, women judging men, and
women prophesying to men, and thus an unordained ministry or service of women should be encouraged in
Canadian Reformed churches. Relatedly, I sometimes wonder whether the Greek
terms <i style="mso-bidi-font-style: normal;">episkopos</i> and <i style="mso-bidi-font-style: normal;">presbyter</i> apply only to ordained
ministers of the Word and sacrament, as some Reformed theologians have argued. If so, most of what the New Testament says about elders actually applies to ministers and the debate about this issue changes. Either way, I would favor seeing women
appointed to special and recognizable, though unordained, roles in the ministry of the church.
Presently there are women very involved in discipleship, leading Bible study, and teaching catechism classes, and so it’s not a big step to give them formal
recognition. Lastly, women often make great theologians, perhaps because of
their differentness from men!<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Georgia, Times New Roman, serif;">I thoroughly enjoyed my time among the
Reformed Churches in the Netherlands, learned a tremendous amount from my
peers, and pray that my new friendships are enduring. I really hope that
Canadian Reformed churches keep ties with the Dutch churches, and I hope we are
receptive to each other’s correction!<o:p></o:p></span></span></div>
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Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.comtag:blogger.com,1999:blog-22171480.post-24785433054577659982015-03-17T15:11:00.000-04:002015-03-17T15:42:31.528-04:00Amendments to the Belgic Confession? (2)I was asked by a number of my considerate interlocutors to supplement my earlier contribution to this discussion by clarifying and substantiating claims made in my previous post. In fact, one friend found my points too random for his liking and thought I should make a second attempt to demonstrate some intelligent design. I’m happy to do so now. <br />
<br />
But first, I want to issue a disclaimer of sorts. As much as I dislike the overture and as much as I disagree with the propriety of its proposal, I regard those who made and support it as my cherished brothers and sisters in Christ, for whom he died and rose. Moreover, I trust that behind the enthusiasm for the overture there is a godly and sincere concern for the truth of the gospel and for the health of the churches. I object to arrogance and triumphalism on all sides, and I will not be party to insincere dismissing of the overture or its supporters. I have a reputation in the federation of churches among which I serve for being more a spectator than a participant in a lot of church disputes, perhaps culpably so, and I hope my unusual foray into this dispute is interpreted to mean that I regard this overture as too important to overlook and its supporters as too sensible to dismiss.<br />
<br />
Assessing the fundamental impetus or rationale for the overture—namely, the conviction that theistic evolution is being widely promoted in the federation, proves difficult when “theistic evolution” is mistakenly defined already in the second paragraph as “the teaching that God created the world and all organisms over billions of years.” An old universe is a component of theistic evolution, but when isolated from the other components is decidedly <i>not</i> theistic evolution, but the claim of old earth creationism.<br />
<br />
The overture further alleges that some perceived-to-be theistic evolutionists within the Canadian Reformed churches teach that Adam was not the special and direct creation of God. I suspect this is a claim made by some theistic evolutionists. Not only is it <i>not</i> made by the scientists mentioned in the overture, however, it is something both explicitly deny. Furthermore, both scientists explicitly reject the claims that non-life produced life and that animal life produced human life and both explicitly reject the notion that the world evolved by means of natural processes. In fact, both scientists have publicly launched theological, philosophical, and scientific arguments against these claims, for which they ought be given recognition and support.<br />
<br />
In the case of a least one of the scientists arguments are submitted in support of progressive creationism, a theory quite distinct from theistic evolution. Some find these arguments alarming because they include the presentation of data in support of the theory that God created Adam and Eve, specially and directly, from human-like ancestors. This particular scientist makes clear, however, that though he is open to discussing this possibility, he does <i>not</i> believe it or teach it. When this issue was discussed at Regional Synod East, this scientist was given <i>liberty</i> by this broader assembly to discuss and consider these theories.<br />
<br />
I share with this scientist a fascination with the genomic similarity between chimpanzees and humans. Humans and chimps, for instance, share a broken copy of a gene that prevents them, in distinction from all other mammals, from producing vitamin C. What is remarkable about this broken copy is that its six or seven mutations are identical in chimps and humans in both character and location. To a scientist, given the yet unfalsified (though falsifiable) paradigm that prevails, this strongly suggests common ancestry. To be sure, many scientists find this to be compelling proof of common ancestry, comparable to the likelihood of plagiarism in an instance where someone includes in his illegitimate copying even the misspelled words of his source. Is this bad science? Not at all. It’s good science, the kind of science that geneticists use when they test us for inherited mutations and genetic abnormalities. Does it require us to affirm common ancestry? Not at all. It’s merely an observation requiring a lot of explanation!<br />
<br />
This is what I was getting at in my earlier post about postulations or hypotheses and convictions. It shouldn’t need to be stated, but Reformed theology endorses academic freedom and Reformed churches, unlike cults that indoctrinate and compel adherence, invite questions and even challenges to cherished doctrines. We want to be able to stare the evidence for the evolutionary theory in the eye, admit its strength where necessary and admire its beauty where evident, and then situate all of that evidence in a wider perspective that is governed by Scripture, circumscribed by the Reformed confessions, and informed by the orthodoxy of the catholic church.<br />
<br />
We must be hospitable to all science, including evolutionary science. I’m not a fan of Richard Dawkins, but I found his book, <i>The Greatest Show on Earth: the Evidence for Evolution</i>, to be riveting and breath-taking. Sadly for Dawkins, the book did little to dislodge by faith in Christ or my trust in Scripture, but it did make me wonder how Dawkins could recognize such beauty and design in the universe and fail to acknowledge the Artist and Designer.<br />
<br />
I remain grateful for the zeal of the delegates of Classis Ontario West (even when misplaced), but I’m also grateful for the industry and integrity of scientists in the federation, and I yearn for a day when these issues can be discussed fraternally, without rancour.Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.comtag:blogger.com,1999:blog-22171480.post-40154422119543518462015-03-14T17:02:00.002-04:002015-03-14T17:42:40.213-04:00Amendments to the Belgic Confession?<div class="MsoNormal">
<span lang="EN-US">Permit me to use my blog to comment on an
issue that has arisen within the small federation of churches among which I
pastor. <o:p></o:p></span></div>
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<span lang="EN-US">This past week, a church assembly to which
I was delegated (called a classis; similar to a presbytery), adopted an
overture to General Synod (similar to a general assembly) recommending a
modification of article 14 of the Belgic Confession (a doctrinal standard to
which we adhere). The modification, in an attempt to exclude theistic
evolution, identifies Adam and Eve as "the biological ancestors of all
other humans" and insists that "there were no pre-Adamites, whether
human or hominid." This overture was well-intentioned and presented with a
lot of fervor, but is flawed in several ways, obscures facts, and sadly
misrepresents people. <o:p></o:p></span></div>
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<span lang="EN-US">Here, in random order, are a few of my
concerns.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span lang="EN-US">1. The Belgic Confession is not ours to
modify, but belongs to Reformed churches all over the world. It is true that
the Belgic Confession was modified before, but most substantial modifications
were made at a time when its reach and function were very limited,
geographically and otherwise. If we modify the Belgic confession substantially
now we need to rename it "the Canadian-Belgic Confession." Other
Reformed churches, now all over the world, would need to know that
"our" Belgic Confession is not "their" Belgic Confession.
If this is an issue which requires synodical pronouncement, it is best done via
a footnote to the confession, an appendix to the confession, or through a
separate statement. <o:p></o:p></span></div>
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<span lang="EN-US">2. It could easily be argued that the Three
Forms of Unity already exclude the notion of theistic evolution (Consider,
among others, Belgic Confession, arts.13,14,15,16, 23, Heidelberg Catechism,
answers 6,14,20,26,27 and Canons of Dort 1:3-4). <o:p></o:p></span></div>
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<span lang="EN-US">3. The overture offers no satisfactory
definition of theistic evolution. On p.1, we read, "By theistic evolution,
we mean the teaching that God created the world and all organisms over billions
of years." Such a definition implies that those who hold to an old earth
are evolutionists and thus fails to distinguish between old earth creationists
and theistic evolutionists. Reformed churches, historically, have wisely
resisted making judgments on the age of earth and have generally regarded this
issue to be the least threatening component of the evolutionary theory. <o:p></o:p></span></div>
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<span lang="EN-US">4. Relatedly, the overture fails to
distinguish the various dimensions of the evolutionary theory, including old
earth, but also random mutation, natural selection, and common ancestry. Are
each of these parts equally threatening, and if so, how so? Moreover, there is
no engagement with the data that supports one or all these parts, and no
recommendation for how Christians might interpret such data from a
theologically sound perspective. One could argue that this is beyond the
purview of pastors and theologians (and I would be willing to entertain that
thesis), but when the church decides to insert a scientific statement (note the
word 'biological' in the amendment) into a confessional document, it must do so
with some scientific credibility. To say otherwise is to demean science and
scientists and to embrace a kind of fideism. <o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-US">5. The overture does not grapple with the
possibility that one can affirm a young earth and a six-day creation and some
form of evolution. Ken Ham, the world's most well-known young earth, six day
creationist, believes that on the ark there were single pairs of felines,
canines, and elephants which then diversified (i.e., evolved) into all the
feline, canine, and elephant species we see today. In other words, the pair of
canines on the ark diversified over time into foxes, wolves, coyotes, dogs,
etc., in a kind of accelerated evolution. Similarly, Oxford zoologist Andrew
Parker, in his book The Genesis Enigma, argues that the commonly accepted
sequence of evolutionary history generally coheres with the sequence of
creation acts in Genesis 1, enabling someone to argue for an accelerated
evolution and a literal interpretation of the days of Genesis 1. Does the term
"theistic evolution" include those young earth creationists like Ken
Ham and others who accept some kind of evolution but reject the notion that God
superintends evolution by means of natural processes? <o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-US">6. The overture doesn't support what it
claims--namely, that the Can Ref churches face a "significant doctrinal
challenge in the area of origins." We do read quotations from two
professional scientists, one a member of a Burlington church and one a member
in Langley, both of whom are members in good standing in their churches. The
overture, in other words, exaggerates the problem as if the Can Ref churches
are overrun by theistic evolutionists. <o:p></o:p></span></div>
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<br /></div>
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<span lang="EN-US">7. The overture fails to discern the
nuances of the positions of these two scientists by failing to distinguish
between postulations and convictions. Scientists are in the business of making
postulations and hypotheses about which they sometimes have no settled
conviction. The overture seems to imply that it is illegitimate for a scientist
even to consider multiple theories of origins. Similarily the overture seems to
imply that is contradictory for a scientist to accept the strength of an
argument for evolution without finding the argument cogent. The two scientists
who are alleged to embrace theistic evolution clearly do not, but the nuances
of their positions have entirely escaped the drafters of the overture. The
oddity of this all is that the two scientists who have had their names
dragged through the mud might themselves not be so troubled by the
amendment!!!<o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-US">8. The overture is riddled with errors and
unfounded conjectures. At several points, the overture cites labels others have
given the scientists in question without contemplating the possibility that the
scientists themselves would object to these labels, as I know they do.
Similarly, it is alleged that one of the scientists belongs to an organization
(the Canadian Scientific and Christian Affiliation) that is officially
committed to evolution when the organization in fact has no such policy. <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-US">9. The overture cites scientists, but
doesn't give them opportunity to interact or explain or reject or qualify their
statements. This is why error, real or perceived, is best addressed by
consistories, failing which, classes, failing which, synods. It seems to
violate the basic principles of Reformed church polity for a classis to intrude
uninvited into the jurisdictions of local congregations. More importantly,
there is at least one statement made by a scientist which has been retracted
and this retraction, though publicizied, was completely ignored by the drafters
of the overture. <o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal">
<span lang="EN-US">10. The overture disrespects the
consistories of the churches to which these scientists belong by alleging that there is within
the federation "an atmosphere of tolerance" (phrase used at classis)
towards theistic evolution without engaging these consistories who, as far as I
know, are showing faithful pastoral leadership to these scientists. <o:p></o:p></span></div>
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Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.comtag:blogger.com,1999:blog-22171480.post-63311375608878951902014-09-09T12:42:00.002-04:002014-09-09T12:54:18.146-04:00ISIS, Holy War, and Apologetics (Part II)In my previous post I argued that one of the keys to understanding Israel’s military and seemingly genocidal campaign against the Canaanites is to locate it in its proper historical context relative to the coming of Christ and the intrusion of the new creation which occurred at his resurrection. My contention is that the warfare of contemporary jihadist Islam bears some affinity to Israel’s conquest of Canaan because, largely through its defiance of Christ and the new creation, jihadist Islam is inextricably entrenched in the old creation.<br />
<br />
Israel’s conquest of the Canaanites, in other words, is a mere chapter in a lengthy narrative that moves towards eschatological peace among nations and ultimately to the termination of war and violence. Already in the Old Testament one hears prophetic voices denouncing excessive violence and bloodshed (Ps 68:30) and lamenting life among war-hungry people (Ps 120).<br />
<br />
Given the tradition in the Ancient Near East of communities rewarding conquering military captains with temples constructed to the gods who enabled their victories, it is striking that the privilege of building a temple is denied to David precisely because he was a man of violence and bloodshed (“You shall not build a house for my name, for you are a warrior and have shed blood,” 2 Chr 28:3; NRSV). Instead, the house for God would be constructed by “Shlomo,” a man of peace, in whose name “Shalom” is reflected. There is evidently something about the temple of God which is seemingly incompatible with war and bloodshed.<br />
<br />
The Old Testament, moreover, includes the vision Isaiah sees of the coming Messianic kingdom, of an eschatological age when “they will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore” (Isa 2:4; cf. 9:2-7; 11:1-9).<br />
<br />
Even though war was used an expression of God’s international sovereignty and as an instance of his historical justice, it is a dimension of the fallen world, the old creation, and will be transcended by peace.<br />
<br />
The road to Canaan, in the words of Chris Wright, is “one small stretch along the road to Calvary.” At Canaan, God in his justice poured out his judgment on an evil community. I’m grateful that at Calvary God, in his mercy towards me, poured out his judgment for my sin on his Son.Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.comtag:blogger.com,1999:blog-22171480.post-28407414699815935072014-09-04T13:38:00.001-04:002014-09-04T21:18:15.861-04:00ISIS, Holy War, and ApologeticsThe current campaign of ISIS, the jihadist Islamic rampage in Iraq and Syria, occasions a lot of interest in, and comparisons to, the military campaigns of Israel against the Canaanites and other ancient people groups. Some Muslims are quick to indicate that Christians lack the ethical capital to critique ISIS since the Christian faith, according to its ancient narrative, exhibits a military-violent dimension approximating ethnic genocide.<br />
<br />
Our apologetic is neither to deny the violent and bloody warfare of the Israelites nor to indicate regret and embarrassment about it, but to situate it in the trajectory of God's redemptive purposes in history. Put differently, Israel's military campaigns were inextricably embedded in "the old creation" whose kingdom weaponry consisted of sword and spear and whose apostates were executed.<br />
<br />
The notion here is not simply that God accommodated and inhabited the cultural furniture of the Ancient Near East to secure his purposes such that Israel advanced in the same way that any nation in the ANE did--namely, through something approximating genocidal warfare. It is, rather, that the world prior to Jesus was a world of bloodshed resulting from human sin, which sin Jesus came to conquer and which bloodshed Jesus came to end.<br />
<br />
Whereas the Israelites conducted their kingdom campaigns in an old economy of bloodshed that anticipated, if not yearned for, the coming Messiah, jihadist Muslims are perpetuating this old economy in defiance of the Messiah who came.<br />
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Through the complex of his death and resurrection, Jesus has inaugurated a new creation with a different economy, a different military, and different weaponry. Our warfare is not against flesh and blood, but against rulers, against the powers of this dark world, against the spiritual forces of evil (Eph.6:12) and therefore we do not fight with the weapons of the world (2 Cor.10:4); we fight with the weaponry of word, sacrament, prayer, and worship.<br />
<br />
From its dietary restrictions to its circumcision rituals to its purity washings to its fasting seasons to its notions of civil religion and civil law to its preoccupation with real estate, Islam (in especially its jihadist manifestations) is inextricably entangled in the "old creation" worldview, for which very reason it has multiple affinities to Old Testament Israel.Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.comtag:blogger.com,1999:blog-22171480.post-53121455750482598382011-06-24T11:12:00.000-04:002011-06-24T11:12:14.317-04:00N.T. Wright and Deathbed Counsel: Exposing a Fable<span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif;">Recently a friend of mine retold a story he had heard in a lecture (precise date unknown) by <a href="http://www.tiu.edu/divinity/academics/faculty/carson">Don Carson</a> in which Carson alleged that when <a href="http://www.st-andrews.ac.uk/divinity/about/news/title,50688,en.html">Dr. Wright </a>was asked what he would say to a person on their deathbed, Wright said that he didn't know or would have to think about it. The implication, of course, is that Wright has no gospel left to preach to a dying person. </span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif;">That account struck me initially as highly implausible. If you know anything about Wright it's that he's rarely at a loss for words. Wright might say some wrong things occasionally, but he always has something to say!</span><br />
<span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif;"><br />
</span><br />
<span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif;">As an admirer of Dr. Wright, I fired off an email to him asking about the origin of this story. Wright responded almost immediately and assured me that though he couldn't remember the exchange it was obvious that he would not have given such an equivocal answer, since as a long-time pastor he has plenty of experience of speaking with people near the point of death and has never had any hesitation in talking to them about the love of God revealed in Jesus and encouraging them to put their whole trust in that saving gift. He said that he had confronted Don Carson, some years ago, about telling and retelling such a slanted and slanderous tale, and that so far as he knows Carson no longer does so.</span><br />
<span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif;"><br />
</span><br />
<span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif;">I'm posting this on my blog to help put this fable to rest. If you want to critique Wright or any scholar, do so in light of their published works and not anecdotes which may or may not be true</span><span class="Apple-style-span" style="border-collapse: collapse; font-family: arial, sans-serif;"><span class="Apple-style-span" style="font-size: x-small;">. </span></span>Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.com0tag:blogger.com,1999:blog-22171480.post-71055907879858264192011-04-19T10:24:00.006-04:002011-04-19T17:08:54.897-04:00The Gospel Coalition (1)I really enjoyed my recent trip to Chicago to attend <a href="http://www.thegospelcoalition.org/">The Gospel Coalition</a>. The Gospel Coalition (hereafter, TGC), so far as I can tell, is an attempt to rally the troops in the movement called the New Calvinism or the Young, Restless, and Reformed and to offer guidance, to encourage and to warn. This movement, which arises out of American evangelicalism, prizes biblical, Christ-centered preaching that is simultaneously culturally relevant. It offers an alternative to young, predominantly white church leaders who may find themselves attracted to the emergent church movement --- another young, predominantly white initiative, but one intent on "doing church" in explicitly PoMo fashion. The obvious conservatism of TGC is neither stodgy nor traditional. The music at the conference was lively and contemporary, and the speakers, often wearing blue jeans, laced their presentations with appropriate humor. The underlying commitment to Reformed soteriology for these individuals does not preclude, for example, a preference for contemporary worship or a neo-Pentecostal embrace of the so-called charismatic gifts<br />
<br />
What most impresses me about the TGC conference are its founders, <a href="http://en.wikipedia.org/wiki/D._A._Carson">Don Carson</a> and <a href="http://en.wikipedia.org/wiki/Timothy_J._Keller">Tim Keller</a>. The other speakers at the plenary sessions were mediocre, especially in comparison to Carson and Keller. I found <a href="http://www.jamesmacdonald.com/">James McDonald</a> to be genuine, but his props were entirely unnecessary -- it wasn't a gathering of children. Both McDonald and <a href="http://en.wikipedia.org/wiki/Alistair_Begg">Alistair Begg</a>, who preached on Ruth, were handed wonderful opportunities to preach Christ from their Old Testament texts, but in both instances the references to Christ seemed somewhat detached from their expositions, as an afterthought of sorts. <a href="http://theresurgence.com/authors/matt-chandler">Matt Chandler</a> and <a href="http://www.albertmohler.com/">Albert Mohler</a> were sound, humorous, and entertaining, but not particularly profound or insightful. <a href="http://en.wikipedia.org/wiki/Mark_Driscoll">Mark Driscoll's</a> workshop had the semblance of an angry rant, and this was particularly disappointing to me since I found Driscoll to be quite insightful at the last conference.<br />
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Part of this mild letdown can be explained by my upbringing. I've been extraordinarily blessed to be nurtured in my youth by faithful, redemptive-historical, Christocentric preaching. The important figures in my own church history, <a href="http://en.wikipedia.org/wiki/Klaas_Schilder">Klaas Schilder</a> and Benne Holwerda, were pioneers in developing a homiletic for narrative texts that was explicitly Christocentric and non-moralistic. By the age of twenty, long before I went to seminary, I had read Sidney's Greidanus's <a href="http://www.amazon.com/Sola-Scriptura-Principles-Preaching-Historical/dp/1579107982">Sola Scriptura</a>. So what the New Calvinism is cutting its teeth on has been my staple for decades.<br />
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And yet the conference was an immense blessing for me, and for several reasons: (a) the rousing music and faithful songs of the <a href="http://www.gettymusic.com/">Gettys</a>; (b) Tim Keller's brilliant lectures, (c) <a href="http://www.ccef.org/faculty">David Powlison</a>'s talk about the pastor's counselling ministry, (d) conversing with David later about the use of Scripture in counselling, (e) Don Carson's exciting talk about Melchizedek, (f) chilling with family and friends.<br />
<br />
Next time, I'll return to Tim Keller. He is the reason I attended TGC conference, and he is the reason I will return.Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.com0tag:blogger.com,1999:blog-22171480.post-40311269656123015882011-04-06T11:17:00.002-04:002011-04-06T11:17:53.528-04:00Vonk on Genesis 1 (4)<b>God gets the credit</b><br />
<br />
The person who recorded Gen.1:1–6 for his contemporaries was writing truth. To whom do all things owe their origin—the things that we see and the things that we do not (yet) see, those referred to in one way in this age and in another way in that way—to whom else do they owe their origin than to the Lord, our God, the creator of heaven and earth?<br />
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In what other way could the author of Genesis 1 make clear to his hearers and readers that the credit for creating everything they saw was due exclusively to the one true God, than by addressing them in their language and by making use of their notions and conceptions? For that reason he gave the name raqia’ to that which we still perceive today as a vault—a Hebrew word which was associated at that time with notions which we no longer share, even though the separation of waters above and waters below is still highly significant for us today.<br />
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In this way we understand the intention of the author of these verses perfectly well, just as we can understand his intention for all of Genesis 1 in a similar way. This is especially true if we take note of the conclusion and the sequel of this chapter, for then we can discern the underlying plan. From the very beginning the intention of Genesis 1 has been lead the Israelites in a subtle way to praise the One who had let himself be called Yahweh by them ever since Horeb. As they heard or read this chapter, they were to come to the conclusion that the honour and glory of all that exists belonged to the God of Israel.<br />
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The entire story is constructed in such a way that the Israelites could not help but break out at the end in a song of praise to Yahweh, who had spoken to his people on Mount Horeb and identified himself there as the Creator of heaven and earth, and even of the fearsome sea. With a mighty hand and sovereign ease he had made them himself, and afterward took a rest which nothing or no one could prevent, and which he now gave, indeed commanded, to his Israel in a day of undisturbed rest and relaxation.<br />
<div><br />
</div>Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.com0tag:blogger.com,1999:blog-22171480.post-23489843571618818462011-04-06T11:16:00.002-04:002011-04-06T11:16:59.805-04:00Vonk on Genesis 1 (3)<b>Already harmonized</b><br />
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It has pleased God our Father to tell us something about the origin of the great realities which we see with our eyes and which cause us to magnify his name. He was not under obligation to anyone to do this. Nor was there any mortal to whom he could explain these things as to an equal. But he was pleased to do this because he wanted to be honoured by us as the only and almighty God (Rev.4:11). This is a lesson of Genesis 1 that no one may call into question.<br />
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Perhaps he also wanted to guard Israel against the foolish notion that things arose as the result of a struggle of fearsome primordial monsters, or against the mistaken conception that those things together constituted a second god, which had existed next to him from all eternity. Therefore God let us know something about the origin of all things, namely that they all owe their existence to his creative hand. It was his prerogative to make use of whatever language and time he pleased, and of whatever nation.<br />
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Naturally these things were of considerable influence on the manner of presentation. The Lord did not express himself about these things in the concepts of the 20th century. He would not have been understood if he had. The Scriptures sometimes speak of the earth as though it had four corners and rested on pillars (Job 9:6; Jet. 49:36; Rev.7:1 and 20:8), and sometimes as though the land floated on water (Ps.24:1).<br />
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Is it possible for us, who have now learned to speak in completely different ways, to dismiss these passages as untrue, or must we in some way or other seek to bring them into harmony with the exact results of science? Surely that is completely unnecessary; they already are in harmony. There is no question of conflict here. Each passage is simply speaking with its own purpose and above all in the language of its hearers and readers.<br />
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How would the prophets, the poets and the singers of Israel have been understood by themselves and by their contemporaries if they had spoken the language of our days? It is understandable that we do not have controversies about those pillars and foundations; it would be simply too silly.<br />
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But can we then say that we do have the right, on the basis of contemporary knowledge concerning the structure and history of the universe and the earth, to criticize what we are told in Genesis 1, and that we must then exert every possible effort to try to reconcile the one with the other? Let me give just one example.<br />
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In Gen.1:6-8 we are told that God made the firmament. In the Hebrew the word that is used is raqia’. We must not give this word the same meaning as our words “atmosphere” or “stratosphere” because these are modern concepts. If Old Testament scholar Brongers is right, the Israelites conceived of this as a vault, made either of cloth or flattened metal, having doors and windows in it, and water above it.<br />
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Now some people today will immediately say that such a vault does not exist at all, and that therefore it cannot have been created by God either. We would not be able to deny this. But does this mean that we have declared Gen.1:6-8 to be untrue? Or must we now exert ourselves to rescue this part of Scripture from the hands of the critics by reading our concept “atmosphere” into the Hebrew word in question? Both responses are illegitimate.<br />
<div><br />
</div>Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.com0tag:blogger.com,1999:blog-22171480.post-70969658490723876722011-04-06T11:15:00.002-04:002011-04-06T11:15:52.468-04:00Vonk on Genesis 1 (2)<b>Much writing and controversy</b><br />
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These difficulties which seemed to many to be occasioned by the reading of Genesis 1 have given rise to an extensive literature and much controversy. Some decided, on the basis of supposed inaccuracies in this one chapter, to reject the rest of Scripture as well and to abandon their faith altogether, whereas others looked for a solution in harmonizing the Bible and science.<br />
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The most obvious way of doing this was to equate the days of Genesis I with epochs, possibly epochs of immense length, which could easily accommodate the results of astronomical and geological research. Perhaps there have also been those who thought to themselves: those days of Genesis I were just ordinary 24-hour days and those geologists and other scientist types are selling me a bill of goods. But, of course, to hide one’s head in the sand is not a satisfactory solution, not to mention the hard-line which this implies against fellow-believers who are also serious about their faith.<br />
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We do not wish to suggest that we are above all such debates among Christians about the interpretation of Genesis 1, but the question has occurred to us from time to time whether we are really dealing here with genuine difficulties resulting from a real clash between Scripture and science, and whether, consequently, the search for solutions is not superfluous. Is this a proper use of the Genesis creation story? Or is it possible that we can properly apply the following analogy, which we once heard someone use in a discussion of these matters?<br />
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Imagine a great industrialist, someone like Henry Ford, sitting in his old age surrounded by some of his grandchildren, who are 10 or 12 years old. They ask him how it came about that Grandpa created the large company which made him so famous. How will he answer his grandchildren in a way which will give them some insight into how he laid the foundations of his mighty enterprise?<br />
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He will tell a story, a story adapted to children. The story will be geared to children, not to adults. Making use of their limited conceptual possibilities he tells in sequence the story of some of the main components of his business, things that the children have some experience of at the present time. But now suppose that those same children go on to study economics and related disciplines, and then, armed with this academic training, begin to do research in Grandpa’s enormous business archives. Some of them, on the basis of certain items in Grandpa’s immense archives, will feel compelled to come to conclusions that are somewhat different from what they remember of the story they heard as a child and will question the truth of that story. Others will try by all sorts of solutions to vindicate Grandpa’s truthfulness.<br />
<br />
Is it really necessary to do either of these things? Was that really the point of the earlier children’s story, to be subjected at some time in the future to the criticism of economic science?Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.com0tag:blogger.com,1999:blog-22171480.post-64577642953933247182011-04-06T11:14:00.000-04:002011-04-06T11:14:44.865-04:00Vonk on Genesis 1 (1)Cornelis Vonk (1904-93) was a pastor in the Reformed churches in the Netherlands who initiated a multi-volume commentary on both the Bible and the Reformed confessions entitled <i>De Voorzeide Leer </i>(The Aforesaid Doctrine). What follows is taken from Volume 1a (pp.98-102) which deals with introductory matters and Genesis-Exodus. It usefully illustrates how Dutch Reformed pastors and theologians commonly approached questions of science and Scripture without resorting either to liberalism or fundamentalism. The following translation is courtesy of Dr. Al Wolters, one of my beloved professors from Redeemer University College, and was first published in <i>Calvinist Contact</i> (January 18, 1991: pp 12-13).<br />
<br />
* * *<br />
<br />
<br />
The author of Genesis may have expected his readers to have little difficulty in understanding him, but subsequent readers of the first page of the Bible have had difficulties aplenty. This was already the case in a time and in a country that were not even so very far removed from the time and the country of the apostles.<br />
<br />
The author and first readers of Genesis 1 were undoubtedly people of ordinary intelligence and therefore must have realized that the light which they enjoyed every day really came from the sun, which was not created until the fourth day; yet they had no problem with the fact that the creation of light is already mentioned on the first day.<br />
<br />
Similarly, Christ and his apostles never issued any warnings against the first page of “Moses and the Prophets” because it contained something that didn’t quite fit. Nevertheless, as early as the Syriac church fathers there were those who had difficulty with Genesis 1 because they could not understand how there could have been evening and morning before there was a sun that rose and set. Consequently, they devised a number of different solutions to the problem.<br />
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However, in subsequent ages the problems have become more acute as a result of reflections on the age of the universe, especially that of the earth. As astronomers investigated the universe with its immense masses and volumes, distances, temperatures, numbers, its concentration here and its emptiness there, they became acquainted with such awesome dimensions, both of space and time, that their greatest astronomical yardstick, the so-called cosmic year (the time it takes for the sun to circle the centre of gravity of our galaxy) was hardly sufficient to measure these dimensions. As for geologists, especially the paleontologists among them, who did research on the earliest time of the earth’s existence, they could come to no other conclusions than that the length of time which had elapsed between the first life on earth and the arrival of the human race must have been by far greater than just a few days.<br />
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</div>Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.com0tag:blogger.com,1999:blog-22171480.post-50746674542418692782011-03-31T16:11:00.002-04:002011-04-01T19:09:22.733-04:00The Contemplative Imperative: Are there healthy alternatives to smoking?It was a pleasure of mine not so long ago to attend a <a href="http://www.paideiacentre.ca/">Paidea</a> event where (aspiring) scholars were invited to reflect on the promises and perils of Neo-Calvinism, the revival of Calvinism initiated by <a href="http://en.wikipedia.org/wiki/Abraham_Kuyper">Abraham Kuyper</a> and <a href="http://en.wikipedia.org/wiki/Herman_Bavinck">Herman Bavinck</a> that was characterized by an acknowledgement of Christ's lordship over all of life and a corollary orientation to worldview thinking. Not only was I treated to stirring lectures by the likes of <a href="http://en.wikipedia.org/wiki/Craig_Bartholomew">Craig Bartholomew</a>, <a href="http://www.cardus.ca/contributors/mgoheen/">Michael Goheen</a>, and <a href="http://www.allofliferedeemed.co.uk/seerveld.htm">Calvin Seerveld</a>, I was blessed to dialogue with a variety of individuals with the interesting and engaging personalities you would expect to find at such a gathering. In a conversation with <a href="http://www.cardus.ca/contributors/rjoustra/">Rob Joustra</a> and <a href="http://www.cardus.ca/contributors/awilkinson/">Alissa Wilkinson</a>, I shared my theory on why smoking is so attractive to academics.<br />
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Those of us who spend a good deal of the day buried in books need periodically to stand up or wander around and contemplate what we've been reading if only to determine specifically how it has relevance for the project with which we are busy. Any academic will concede the usefulness of such an exercise, and Rob and Alissa were no different. The problem is that the moment of contemplation has an awkward feel to it; one simply stands and stares, as if in a trance, and that looks funny, seems wrong, induces guilt, etc. We could be helped if there were something to do, or better, to enjoy, in this moment. Puffing on a cigarette fills the need perfectly: it takes the awkwardness out of the moment, and there's no longer a need for embarrassment if someone approaches and sees you in your trance-like contemplation. After all, you're doing something. <br />
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The problem, however, is that though smoking stimulates brain activity shortterm, it tends to do nasty things to other important organs without which proper human functioning is difficult. We need alternatives. Chewing gum won't do; it still looks silly. What would really help is a harmless cigarette which is non-addictive, nicotine free, etc. Is there anybody out there who can help us?Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.com0tag:blogger.com,1999:blog-22171480.post-80712968308627951362011-03-18T10:17:00.000-04:002011-03-18T10:17:52.313-04:00New Look and OutlookIn the coming days I'm going to resurrect this blog with a slightly new look and a definite new outlook. I was preoccupied in the past with theological debates, and though I'm still strongly convicted about the things I wrote, I'm disillusioned about the possibility of sincere, meaningful theological dialogue within the confessionally Reformed camp. In the future, therefore, this blog will be dedicated to more profitable ventures.Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.com0tag:blogger.com,1999:blog-22171480.post-7104665321987344792010-08-05T15:58:00.003-04:002011-03-18T09:46:20.518-04:00Personal Assessment of 2010 URCNA Synod (2)A question which deserves consideration is, why is the URCNA so insistent on repudiating Federal Vision? Are there churches divided over this issue? Are there men in the URCNA teaching what are perceived to be the dangers of Federal Vision? Is Federal Vision making inroads into the URCNA? Is this an issue URCNA churches are unable of their own to resolve? Why was a synodical pronouncement so necessary?<br /><br />The fact that the URCNA made these pronouncements apart from any evidence anywhere of alleged false teaching in the church is curious. When may synod make doctrinal pronouncements or give pastoral advice about doctrinal issues? The answer, it seems, is: when it feels like it. <br /><br />Not exactly a great precedent. What's next? <br /><br />What was accomplished by approving the recommendations of the FV Report?<br /><br />1. The names and reputations of godly pastors were dragged through the mud. This is what I find especially objectionable. My URCNA friends tell me that the FV Report was not adopted, but only received; the recommendations are adopted. True enough, but the contents of the report will now be published and distributed, even though they are full of fallacies and distortions. <br /><br />The names of John Barach, Steve Wilkins, Douglas Wilson, Peter Leithart and others are all mentioned in the report. Variations of their teachings, according to the report, must be repudiated. Do these men have the opportunity to defend themselves? Can they explain their statements? Have they retracted anything? There's no way to know without talking to them. Talking to FV personalities, however, ruins the fun; they sound so orthodox when they explain themselves. <br /><br />Do I sound sarcastic? The men mentioned above are my friends. I know them well, some better than others. They are people with sensitive hearts and souls. They are godly husbands and fathers, with loving wives and children. They are Reformed pastors in the church of Christ whose hearts beat for the gospel They are co-laborers in the kingdom of Christ. Was it too much to speak to them? <br /><br />John Barach was a fellow seminarian of many pastors in the URCNA, a student of several professors. Everyone loved John at seminary. He was the seminary's bright light. John's going to go places, we all said. Was it too much to talk to him? <br /><br />The Arminians at the Synod of Dort were initially seated as delegates. They were given opportunity to defend themselves. True, say my correspondents, but the FV leaders are not ministers in the URCNA. True, I say, but then why are you badmouthing them? It's easy to condemn someone when he's not in the room. <br /><br />2. A message is sent to the Can Ref that their constant warnings about adopting extra-confessional pronouncements are worthless. This point cannot be minimized. The URCNA was warned about the nine points. The nine points were re-affirmed and more points were added. <br /><br />What about the Reformed confessions is unsatisfactory? Is the teaching on justification really that unclear? Is the teaching on the sacraments really that obscure? If the recommendations basically say exactly what the confessions do, why are they necessary? If they say something beyond than the confessions, why isn't that extra-confessional binding? <br /><br />3. Those who have made careers out of badmouthing FV personalities and distorting their teachings can feel good about themselves and continue in their ways. <br /><br />I realize that there are many who participated in this synodical decision who are not culpable. They are godly men who sincerely want the gospel to be preserved in its integrity. They fear that the doctrine of justification by grace alone through faith alone is being jeopardized. I'm with them, in some sense. But I'm not with those who've read through the Joint FV Statement and know exactly what FV folk truly affirm and deny and persist in condemning.Bill DeJonghttp://www.blogger.com/profile/17006480750407771268noreply@blogger.com0