Membership Course

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Welcome to the

Phoenix United Reformed Church Membership Course

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The Huguenot Cross is a less familiar, although no less powerful, symbol of the perseverance of the French Reformed Christians under the persecution of the pro-Catholic forces. The arms symbolize the four gospels, and the points the eight beatitudes. The dove at the bottom of the cross signifies the Holy Spirit. The arms are joined together by four Fleurs-de-lis (Lilies). The total of twelve petals of the Fleur-de-lis signifies the twelve apostles. An open space in the form of a heart lies between each lily and the arms of the Maltese cross. This symbol of loyalty signifies the seal of the French Reformer John Calvin, whose testimony resonates with us today: "My heart I offer to Thee, Lord, promptly and sincerely."

May these words of heartfelt commitment be the fruit of our time together as we discover the beliefs, practices, and aspirations of the Phoenix United Reformed Church

Pastor Phil Grotenhuis Table of Contents

THE JOYS AND RESPONSIBILITIES OF CHURCH MEMBERSHIP 3

Church Membership in an Apathetic Age 4

The Biblical Warrant for Church Membership 4

Church Membership andthe Reformed Confessions 8 What About Christians Who Either Don't Attend a Church, or Who Belong to a Home Church? 11

The Vital Importance of Church Membership 11

How to Choose a Church 12

THE FUNDAMENTALS OF THE REFORMED FAITH 13

I n t r o d u c t o r y M a t t e r s 1 3

The Fundamentals of the Reformed Faith 14

Catholic, Evangelical, and the Solae of the Reformation 15 Our Reformed Confessions - the Heidelberg Catechism, the Belgic Confession and the Canons of Dort 18

THE DISTINCTIVES OF THE REFORMED FAITH 19

The Five Points of the Reformed Faith 19 The Kingdom, Covenant, and Mission 21

REFORMED DISTINCTIVES IN THE LIFE OF PURC 23

The Avid Support of Christ-Centered Education 23 Redemptive/Historical/Christ-Centered Preaching 24 Confessional Ecumenism 25

Male Leadership in the Home and the Church 26

God-Centered and God-Glorifying Worship 27

The Great Commission 27

THE PHOENIX UNITED REFORMED CHURCH: OUR HISTORY 29

The Reformation: Netherlands Style 29 The Deformation: Netherlands Style (1618-1816) 30 The Afscheiding (Secession) of 1834 32

Watershed Events in the Netherlands 32

What does this have to do with PURC? 34

THE PHOENIX UNITED REFORMED CHURCH 35

THE PHOENIX UNITED REFORMED CHURCH: CHURCH ORDER 37

2 The Joys and Responsibilities of Church Membership

"So then you are no longer strangers and aliens, but you are fellow citizens with the saints, and are of God's household, having been built upon the foundation of the apostles and prophets, Christ Jesus Himself being the cornerstone, in whom the whole building, being ﬁtted together is growing into a holy temple in the Lord in whom you also are being built together into a dwelling of God in the Spirit."

Ephesians 2:19-22

Welcome to the Phoenix United Reformed Church (PURC) New Members Class!

The following New Members Class begins with a very important starting point: church membership. Jesus Christ calls us to "deny ourselves, take up our cross, and follow Him" (Matt.16:24). But as the Bible so clearly teaches us, the task of following Jesus is indeed a difﬁcult one, one which requires "the means of grace"; in other words preaching and sacraments. Christ has instituted the church to administer the means of grace and other means of nurturing our walk with Christ. The Bible also emphasizes the need for mutual fellowship, encouragement, and accountability if we are to run the race of faith set before us. Hence, as John Calvin once said, "It is always disastrous to leave the church of Christ."

For this reason, many churches (including PURC) practice church membership. Church Membership in an Apathetic Age

People don't always understand what it means to be a member of the church, although they do sense that it's a formal commitment of some kind - something like a marriage. There's an initial meeting (for some it's a blind date), a courtship phase (a more in-depth familiarization phase, including membership class), premarital counseling phase (elders' meeting) and wedding (verbal commitment and welcome to the local body).

Some might argue, "The Bible only commands us to worship together as

Christians. It doesn't tell us that we have to become members of a local church." But as we hope to demonstrate, membership in the church of Christ, and more particularly membership in the local church, is not an option but a Biblically- mandated necessity.

Well, just what does the Bible and our confessions teach about church membership?

The Biblical Warrant for Church Membership

Let's examine two important passages in the Bible, namely. Acts 2:42-27 & H e b r e w s 1 0 : 2 1 - 2 5 .

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S Z - l Z m s / v \ 9 j q d H There are two words in the Hebrew language that describe the people of God;

aydah - used primarily in the books of Exodus through Numbers), and; qahal - used primarily in the books of Chronicles, Ezra and Nehemiah.

The word "aydah" refers to "an appointed gathering of God's people, and the word "qahal" refers to a gathering of God's people in actual assembly, whether appointed or not.

The point is: there are no such things as "lone ranger" Christians or "bedside Baptists." Christ has ordained His church (both in the OT and NT) to be a place of nurturing, accountability, and mutual ediﬁcation. The church's worship in both the OT and NT is appointed by God to be a place of regular worship, feasting, and covenant/marriage renewal.

Think of how the church is described in I Timothy 3:15 as the "household of God." Or consider these other names which reﬂect the corporate nature of the church: the people of God (I Peter 2:9, 10), a holy nation (I Peter 2:9), the faithful in Christ Jesus (Ephesians 1:1), the brotherhood (I Peter 2:17; 5:19), fellow citizens (Ephesians 2:19). Notice also the close connection that Jesus makes Himself and the church. He says He is the Bridegroom and we are His bride; He is the Vine and we are the branches; He is the Head and we are the members of His body. You can't have one without the other.

The church is also called God's family. We are not just a bunch of unrelated individuals; we are part of a family who together make up a "holy temple in the Lord" (Ephesians 2:21). This familial relationship comes to expression both the universal and the local church.

6 There's an interesting statistic in the Bible. The word "church" is used over one hundred times in the NT. Seventeen times it refers to the universal church (for instance, Christ says, "I will build my church and the gates of hell will not prevail against it" - Matthew 16:18). However, there are ninety instances where the word "church" refers to the local church (for instance, we read in Acts 8:1, "... a great persecution arose against the church in Jerusalem" and Revelation 1:11, "Write in a book what you see, and send it to the seven churches: to Ephesus and Smyrna and Pergamum ...") The emphasis in the Bible is overwhelmingly on the local church.

The local church is called by many names: the body, the bride of Christ, City of God, household of God, People of God, Temple of God, Zion, and many others - each name describes some facet of the local church.

As you can imagine, many things can be said about the local church. But for our purposes, here let's stick with the basics.

Ephesians 2:19-22 - the Household of God

Heidelberg Catechism Q&A 54

Q. 54 What do you believe about the (One) Holy Catholic (and Apostolic) Church? (Note the four historic attributes of the church) A. 54 I believe that from the beginning to the end of the world, and from among the whole human race, the Son of God, through His Word and Spirit, gathers, protects, and preserves for Himself, in the unity of true faith, a congregation chosen for eternal life. Moreover, I believe that I am and forever will remain a living member of it.

7 Questions to ponder:

Who builds His church?

How does he build it?

When does He build it?

From whom does He build it?

Church Membership and the Reformed Confessions

Let's also consider the matter of church membership from the standpoint of church history. Think about this statement from the French Confession of 1559:

French Confession Article 26

We believe that no one ought to seclude himself and be contented to be alone but that all should jointly keep and maintain the union of the church and submit to public teaching and to the yoke of Christ even if the government and its edicts forbid it. For if they do not take part in it, or if they separate themselves from it, they do contrary to the Word of God (italics mine). The language of the Belgic Confession is even stronger.

Belgic Confession Article 28 (1561)

We believe that this whole assembly and congregation is the gathering of those who are saved and that there is no salvation apart from it. (Martin Luther: "Apart from the church salvation is impossible"). No one ought to withdraw from it, content to be by himself, regardless of his status or condition. But all people are obliged to join and unite with it, keeping the unity of the church by submitting to its instruction and discipline, by bending their necks under the yoke of Jesus Christ, and by serving to build up one another, according to the gifts God has given them as members of each other in the same body.

Second Helvetic Confession (1566)

But we esteem fellowship with the true church of Christ so highly that we deny that those can live before God who do not stand in true fellowship with it but separate themselves from it. For just as there was no salvation outside of Noah's ark so we believe that there is no certain salvation outside of Christ who offers Himself to be enjoyed by the elect in the church.

Question for Discussion: What do you think about the language of the above confessional statements? Does it seem strong? Should it be somewhat tempe-ed? Westminster Confession of Faith (1647)

The visible church ... consists of all those throughout the world that profess the true religion ... the house of the family of God out of which there is no ordinary possibility of salvation.

Why do you think the WCF adds the word "ordinary" in its statement on the church?

The above confessional statements give us much food for thought. Why is it important that we belong to a local church and commit yourself to it by way of membership?

10 What About Christians Who Either Don't Attend a Church, or Who Belong to a Home Church?

Discussion Question: What do you think about people who claim to be Christians but who choose not to worship at a local church?

Further question: What do you think of the home church movement? Is doing "home church" a legitimate practice?

The Vital Importance of Church Membership

Thus, we see the importance of the local church - a local body of believers, governed by elders and deacons, who enjoy the exercise of fellowship and gifts (the communion of saints). The church father Cyprian shows us the vital importance of the church when he said, "You cannot have God as your Father if you do not have the church as your mother."

John Calvin put it beautifully;

"Let us learn from the simple title "mother" how useful, indeed necessary it is, that we should know her. For there is no other way to enter into life unless this mother conceive us at her breast, and lastly, unless she keep us under her care and guidance until, putting off all mortal ﬂesh, we become like angels (Matthew 22:30). Our weakness does not allow us to be dismissed from her school until we have been pupils all our lives. Furthermore, away from her bosom one cannot hope for any forgiveness of sins or any salvation ... God's fatherly favor and the especial witness of spiritual life are limited to His ﬂock, so that it is always disastrous to leave the church."

Consider C.H. Spurgeon's church membership (ﬁre/ember analogy). What was he attempting to illustrate?

How to Choose a Church

But how do you know where you should become a church member? Phoenix as a major metropolitan area is home to many churches. In our age of consumerism, many have the idea that the church is like a smorgasbord: all the food is generally quite good and whatever in the end suits your tastes is ﬁne.

The Bible, however, does not treat the church like a smorgasbord nor does it assume that all churches are equal in doctrine (orthodoxy = right doctrine) and life (orthopraxis = right living).

Discussion Question: What criteria should we use to determine where to worship and where to place our membership?

12 The Fundamentals of the Reformed Faith

The Phoenix United Reformed Church has much In common with many other Christian churches. We worship. We serve. We embrace the teachings of the Bible. We confess that Jesus Is Lord. We bear His name to the world. But PURC also embraces certain distlnctlves that distinguish us from other expressions of the Christian faith. They are distlnctlves that are embodied In what Is known as the Reformed faith

Question: Whether or not you have had exposure to the Reformed faith, what comes to mind when you hear the word "Reformed?"

Introductory Matters

In this session we will be looking at the fundamentals of the Reformed faith. The Reformed faith arises from the century Reformation which was essentially a "back to the Bible movement" where the church was re-formed to be more accurately conformed to the teachings of the Bible as the sole rule of faith and life. This was In response to what was perceived to be the de-formatlon of the Roman Catholic Church In both doctrine and morals.

Many consider October 31, 1517 as the beginning of the Reformation when Martin Luther nailed his 95 theses to the church door of Wittenberg, Germany. In reality, the Reformation began about 100 years earlier through the writings of Bohemian Jan Huss and Englishman John Wycllffe - both martyrs for the faith.

Ask many people today about "the Reformed faith" and you will receive any number of responses. Some may give you a blank look. Others may equate It with liberal, mainline Protestantism. Others may be acquainted with it just enough to know that it's associated with the common designation "Calvinism." What is the

Reformed faith?

It's our purpose in this session to look ﬁrst at the fundamentals of the Reformed faith and then in the third session we'll look at some of the ﬁner distinctives of the Reformed faith.

The Fundamentals of the Reformed Faith

You will discover that there are many different definitions of the Reformed faith. Put ten Reformed Christians in one room and ask them to define the Reformed faith and you will have ten different definitions. Some of the definitions will be broad. Others will be highly specific. Some of them will center on the distinctives of particular branches of the Reformed faith. A study of the Reformed faith will quickly reveal that not all Reformed folk agree on such matters as the doctrines of grace, the covenant, history, the sacraments, worship, end times, and so forth. But they will generally agree with the following fundamentals (which, by the way, are shared by many fellow Christians who would not claim to be Reformed). Catholic, Evangelical, and the Solae of the Reformation

Let's begin simply and broadly. To be Reformed means to be:

I. Catholic

We confess in the Apostles Creed that we believe "a holy catholic church?" What do we mean by this?

To confess as Reformed Christians that we are "catholic" (small "c"!) means that we afﬁrm the historic teachings of the Christian faith as embodied in such ecumenical creeds as the Apostles Creed, Nicene Creed, Athanasian Creed, and Creed of Chalcedon. To be catholic also means that we are part of the church of Jesus Christ that spans not only space but time. There are those who have gone on be-'ore us with whom we share "one Lord, one faith, one baptism" (Ephesians 4).

II. Evangelical

We confess as Reformed Christians that we are also "evangelical." What do we mean by this?

To be evangelical means to affirm the "evangel" (the gospel, or good news) of salvation by grace alone through faith alone in Christ alone for the glory of God alone. The term "evangelical" was first used during the time of the Reformation in its debate with the Roman Catholic Church over the doctrine of justification (the question of how we are placed into a right relationship with a holy and just God). Those who believed that we were declared right with God through faith alone in Christ alone (as opposed to the combination of faith and human works) were called "evangelicals."

15 Most evangelicals today (both Reformed and non-Reformed) would subscribe to the main tenets of the Reformation as embodied in what is commonly known as the "solae" of the Reformation. They are as follows:

Sola Gratia (saved by grace alone - not human merit Ephesians 2:8-10)

Sola Fide (saved by faith alone - not human works Ephesians 2:8-10)

5010 Christo (saved by Christ alone - not any other mediator I Timothy 2:5; Acts 4:12; John 14:6)

Sola Scriptura (the revelation of salvation comes from one source and not two or more sources - Deuteronomy 4:2,12:32, Revelation 22:18,19)

5011 Deo Gloria (all of life is to be lived for the glory of God -1 Corinthians 10:31; WSC Q&A 1) And so, what does it mean to be a Reformed Christian?

I humbly submit the following:

A Reformed Christian is a genuine follower of Jesus Christ who wholeheartedly afﬁrms a gospel explained, promoted, and defended by the historic Reformed Confessions and that is lived out in all areas of life.

Of course, in this deﬁnition the Reformed Confessions, as a summary of the Bible's teachings, play a key role in helping us deﬁne who we are and how we are to live. Thus it is absolutely crucial that we understand them.

There were a number of church-sanctioned Reformed confessions written during the 16'*^ century Reformation. However, there are three in particular that we subscribe to as the Phoenix URC. They are the Heidelberg Catechism, the Belgic Confession, and the Canons of Dort.

17 Our Reformed Confessions - the Heidelberg Catechism, the Belgic Confession and the Canons of Dort

Q. How many of you have belonged to churches that had creeds and confessions?

Q. There is the common statement "No creed but Christ" or "No creed but the Bible." What do you think about this?

Q. Why do you think we have creeds and confessions?

Q. How many of you have read through the Three Forms of Unity whether in part or in whole?

(A brief introduction into the history and content of the Heidelberg

Catechism, the Belgic Confession, and the Canons of Dort)

18 The Distinctives of the Reformed Faith

Often the Reformed faith has been reduced to the "ﬁve points of Calvinism" which promotes a God-centered perspective on the doctrine of salvation. However, the Reformed faith's depth and breadth go beyond these ﬁve points (as important as they are). It also includes distinctives that encompass many different areas - areas that do not separate us from fellow Christians but do distinguish us.

The Five Points of the Reformed Faith

Although, as was said, the distinctives of the Reformed faith comprise more than the ﬁve points of Calvinism, they are certainly not less than the ﬁve points and so we will begin with them.

Total Depravity

Total Depravity - points to the extent of sin (Isaiah 6:5; Jeremiah 10:23)

Total Inability - points to the degree of sin (Romans 3:9-18, Ephesians 1:1-5)

Original and Actual Sin - points to our sinful Adamic nature and sinful actions (Romans 5:18,19)

Sin's Penalty- death (Romans 6:23)

19 Unconditional Election

Double Predestination - election and reprobation

Election - God graciously and from all eternity chooses in Christ those who will be saved (Ephesians 1:1-14; Romans 8:29, 30)

Reprobation - God justly and from all eternity passes by those who will not be saved and in time condemns them for their sin (Romans 9:10-23; I Peter 2:8-10)

Limited/Deﬁnite/Particular Atonement

Christ has died for those whom the Father has given Him, namely, the elect (John 10:14-18; 24-29; John 17:2, 6, 7, 9, 24)

Irresistible/Invincible Grace

Those whom the Father has chosen are invincibly and freely drawn to Christ by the sovereign working of the Holy Spirit (John 6:37, 44; John 10:14-16)

Preservation of the Saints

Those whom God chooses and whom Christ saves are sealed by the Holy Spirit so that they can't lose their salvation (Ephesians 1:13, 14; 4:30; I Peter 1:3-5) The Kingdom, Covenant, and Mission

Many people who are somewhat unfamiliar with the Reformed faith equate it with the five points of Calvinism explained above. There are others who confess they are Reformed because they have embraced the five points of Calvinism and its emphasis on God's sovereignty in man's salvation. But those who have studied and familiarized themselves with the Reformed faith realize that it is much broader and deeper than the five points of Calvinism (which explain the doctrines of salvation). It also includes an emphasis on the kingdom and covenant (which explains the history of salvation).

The covenant is essentially a gracious bond of friendship and love between God and believers along with their children. God has entered into covenant with His people in Jesus Christ and has done so for His glory, His worship, and as a testimony to the world. God has assembled His people into local communities called "churches" for the purpose of embodying, and bearing witness to His kingdom. The kingdom of God was the centerpiece of Jesus' preaching and teaching. He proclaimed that the kingdom of God had come and spoke frequently about the nature of the kingdom. The kingdom of God ﬁnds its inception in the Old Testament. The OT points forward to a time when a Messiah/King would come and establish His kingdom.

It would be a kingdom that would be eternal, universal, indestructible, and more powerful than all other kingdoms in the world (Daniel 7:13, 14). When Jesus came to this earth. He declared, "Repent for the kingdom of God is at hand" (Matt. 4:17) and proclaimed the gospel of the kingdom (Matt. 4:23). Jesus taught that the kingdom of God was not so much a place as a power. He taught that the kingdom refers to His powerful rule as King over all things physically (Coll:15-17). But even more so. He taught that the kingdom is His powerful inward rule in the hearts of His people (Luke 17:21). Jesus demonstrated His kingdom rule by performing many miracles, including the exorcism of evil

21 " spirits. Jesus called His followers to repudiate their former ways of life and live under His rule. But more than that, Jesus called His followers (in and through the church) to model the kingdom and bear witness to His kingdom rule.

This is the mission task of the church - to model the kingdom and bear witness to the rule of Christ over all things. The mission task of the church (in what it says and does) is to reveal this truth: Christ is King and His call to all people is to repent, believe, and submit joyfully to His rule, it is precisely this that brings forgiveness, joy and life. It is also this that brings renewal to the world as people are brought into the kingdom and transformed by its power.

Q. How can the church (as the missional arm of the kingdom) proclaim and model the kingdom?

22 Reformed Distinctives in the Life of PURC

The Avid Support of Christ-Centered Education

1. The Obligations of the Covenant

2. The Implications of the Kingdom

3. The Demands of the Antithesis

4. The Glory of God

23 Redemptive/Historical/Christ-Centered Preaching

Reformed theology not only informs what we believe and how we live but it also informs the pulpit. PURC remains committed to the following emphases in preaching:

1. Preaching that is textual and thematic - not topical or expository

2. Preaching that is Christ-centered and redemptive - not moralistic or therapeutic

3. Preaching that pays attention to both broader and immediate contexts - not agenda-determined

4. Preaching that is seif-consciousiy Confessional (faithful to and informed by the confessional standards of PURQ which is a safeguard for both pastor and congregation).

5. Preaching that is appiicatory-not merely academic

24 Confessional Ecumenism

While we stress the distinguishing marks of the Reformed faith, we simultaneously emphasize Christ's call that the church be one. The question is, "What is the nature of Biblical unity?"

Christ calls us, ﬁrst and foremost, to be of one mind and one spirit (a manifestation of spiritual unity). He then, as a visible manifestation of that unity, calls us to organizational unity. Currently, the URC federation is seeking ties with other confessionally Reformed bodies.

The URC federation (of which PURC is a part) has adopted three phases (or prerequisites) for church unity and has followed them in its discussion with a number of Reformed and Presbyterian bodies. They are:

Phase 1 (corresponding relations): includes the exploration of each other's views of Scripture, confessions, worship, preaching and sacraments.

Phase 2 (ecclesiastical fellowship): includes recognizing the faithfulness of each other's federations. This includes the acceptance of each other's membership papers, table fellowship, and pulpit exchanges. Entering into this phase requires the approval of a majority of consistories.

Phase 3 (church union): includes the union of each other's broader assemblies, liturgical forms, Bible translations, song books, and church order.

25 Male Leadership in the Home and the Church

Many churches today are struggling with the issue of women in ecclesiastical ofﬁce. The issue has divided many churches and created irreparable rifts in denominations. One of the reasons for the formation of the United Reformed federation was because of the women in ofﬁce issue.

The United Reformed churches wholeheartedly support and encourage women to use their gifts in the church (Titus 2:4-6). However, it has reserved the ofﬁces of the church, namely, pastor, elder and deacon for qualiﬁed male members in good standing, according to 1 Timothy 2:9-15; I Timothy 3:1-13, and Titus 1:5-9. We'll look at the issue again when we consider some relevant articles of the URC church order.

The United Reformed churches also encourage men to exercise loving leadership in their homes (Genesis 18:19; Proverbs 1; Psalm 78:1-8; Ephesians 6:4). The URC understands that its churches will only be as strong as their leaders - both in the home and in the church.

26 God-Centered and God-Gloriiying Worship

In an age of superﬁcial and man-centered worship, the URC and particularly PURC desires to recapture simple, serious and yet joy-ﬁlled worship. We desire to recapture textual preaching, authentic spiritual fellowship, and historic psalmnody and hymnody. Some may interpret this as old and worn. However, we trust that God will bless to our hearts a worship that is informed by the Bible and history, and not by the pragmatism of "whatever works" or the consumerism of "what's in it for me" that are so emblematic of our present culture.

An added note: recent studies indicate that younger evangelicals are rejecting the pragmatism and consumerism of the baby-boomer generation and are returning to simplicity, tradition, and a pursuit of God's transcendence in worship. For a further explanation of this shift among younger evangelicals, see The Younger EvanRelicals and Ancient-Future Faith by Robert Webber.

The Great Commission

As a church centrally located in Phoenix, we believe that Christ calls us to seek the lost, enfold them, disciple them, and send them out for God-glorifying service. We believe that God has elected His people/or the purpose of holiness, worship, and mission. God has given us an extraordinary position in Christ. But he has also given us an extraordinary calling and that is to be a light to the nations so that through us God may gather in his elect from the four corners of the earth.

This is not only the practice of the early church but also the practice of faithful Reformed churches throughout history. Sometimes the Reformed churches have been characterized as anti-mission because of a distorted view of the doctrine of election. Sadly, a number of Reformed churches have committed many "sins of omission" in respect to mission. But history bears witness to many Reformed

27 missionaries who have had a burden for mission - Jonathan Edwards, George Whiteﬁeld, David Brainerd, John Patton, and the intense interest in Jewish evangelism found among the Scottish Presbyterians.

History also bears testimony to institutions of higher learning that were created to extend the gospel to the nations. Think of the creation of the Geneva Academy during the height of the 16^^ century Reformation for the purpose of training pastors for the gospel ministry. Lord willing, may we as the Phoenix URC carry on the torch of Reformed mission to the nations.

These are just some of the distinctives and emphases of the Reformed faith. Perhaps (if you are already familiar with the Reformed faith) you can think of others. May God bless our endeavors as we seek to grow in our understanding of the heritage we have been given!

28 The Phoenix United Reformed Church: Our History

As those who are considering membership at the Phoenix United Reformed Church, you have stepped into a stream whose waters have been ﬂowing for some time. Although PURC is relatively young, both locally and federationally, its theological history goes back many years. History, and church history in particular, is an important subject because it allows us to understand that PURC's identity has been inﬂuenced by theological, ecclesiastical (church-related), and cultural factors that go back many years.

Obviously, we neither can nor need to go into every detail of PURCs history. But in this class we will go into relevant highlights of its history beginning with a small country in Europe; the Netherlands.

If you look at PUROs membership directory, you will see a number of names that are of Dutch origin (and you will also see many that are not). The reason for the Dutch inﬂuence stems from a theological and ecclesiastical history that goes all the way back to the 16th century Reformation.

The Reformation: Netherlands Style

1517-1540 - First outbreak of the Reformation in the Netherlands - inﬂuenced by Lutherans, Zwinglians, and Anabaptists (the forerunners of Mennonites, Hutterites, and the Amish)

1540-1550 - Teachings of John Calvin began to make inroads in the Netherlands, especially in French-speaking South Holland. The Netherlands experienced widespread persecution by the invading Spanish (under the leadership of Charles I and Phillip II - both Roman Catholic)

29 1557 - Liberation of the Netherlands by Prince William of Orange, during which freedom was given for the spread of the Protestant church. The church at this time was strongly inﬂuenced by Calvin's teachings in the area of worship and doctrine. The Heidelberg Catechism (1563) was ofﬁcially adopted by many churches in the late 1500's.

Early 1600's - The heresy of Arminianism (named after Jacobus Arminius) began to spread throughout the Netherlands and challenged orthodox teachings concerning the relationship between God's sovereignty and human responsibility in salvation. The Christian faith, as a result, began to become less monergistic and more synergistic. (This meant that the understanding of salvation became less focused on God's determination and direction in accomplishing salvation and more on a mutual cooperation between humans and God).

1618 - The Synod of Dordrecht adopted a confessional rebuttal of Arminianism and set forth a distinctively reformational understanding of God's sovereignty and human responsibility in a document called "The Canons of Dort" (The TULIP doctrines we covered earlier, among other topics, were detailed in these writings).

The Deformation: Netherlands Style (1618-1816)

During the years 1618-1816 the churches in the Netherlands became part of the state church called the Dutch Reformed Church (DRC). The DRC maintained close ties to the point that the state dictated policies in the church, including the calling of ofﬁcial church gatherings known as synods as well as the exercise of discipline. But during this period the state rarely called synods nor did it actually exercise discipline. A primary reason for this was because it did not want the upheaval of

30 the Synod of Dordt repeated. The state wanted peace at all costs. As a result, heresies ﬁltered into the church without repercussions.

One particularly devastating heresy was rationalism, which denied the supernatural character of the Christian faith - miracles, the Virgin Birth, the Resurrection, the Ascension, the Trinity, infallibility of the Bible, etc. Such teachings were considered untrustworthy because they were unable to stand up to the scrutiny of human reason.

An example of such a downgrade can be found in pamphlet written by a Rev. H.W. Moving, who attacked the doctrine of the Trinity, called the creeds "the most wretched formularies," criticized the Heidelberg Catechism as "an antiquated schoolbook which can be commended neither for its style nor its content" and urged the king to "break those fetters of Dordrecht."

In 1815 a new form of subscription was developed in the DRC. The old form read as follows: "I adhere to the doctrines of the church because they agree with the Word of God." The new form of subscription read as follows: "I adhere to the doctrines of the church in so far as they agree with the Word of God."

Q. What is the difference and why does it matter?

We must realize that the decisions of 1816 were merely the natural outworking of a latent liberalism that had been stewing in the church for some time. Thus, in the end, the decisions of 1816 were a reversal of the decisions of 1618.

31 The Afscheiding (Secession) of 1834

Many churches in the Netherlands were concerned with the direction of the Dutch Reformed Church (renamed in 1816 to the Netherlands Reformed Church). Because of an unwillingness to tolerate liberalism in the NRC, a number of ministers were deposed (forcibly removed from ofﬁce). As a result a number of local churches left the NRC and functioned as independent Reformed bodies.

1846 - Two Afscheiding ministers (Albertus Van Raalte and Hendrick Scholte) lead an emigration to America. Van Raalte went to West Michigan and Scholte to Iowa and established Dutch colonies.

1857 - As Dutch immigrants settled in America a new denomination was eventually formed called "The Christian Reformed Church in North America" (CRCNA). By 1880 there were a total of 39 congregations. During the period 1870- 1900 the CRCNA experienced rapid growth largely due to immigration, a steady supply of well-trained ministers from the Netherlands, and an inﬂux of members from the progressive RCA.

Watershed Events in the Netherlands

1886 - There were many in the NRC who did not want to secede in 1834. They thought that the Afscheiding was too premature. But by 1886 liberalism had ravaged the NRC to the point that a number of churches with a total membership of over 100,000 people seceded under the leadership of a man named Abraham Kuyper. These churches became known as the Doleantie (aggrieved) churches.

32 f

1892 - After extensive discussions the churches of both the Afscheiding and Doleantie united and became the Christelijke Gereformeerde Kerken (CRC). The members of these churches, if they immigrated to America, naturally joined the CRC in North America. And so, the CRC in North America continued to grow and prosper - not so much because of zealous missionary activity (the Dutch were wary of Americanization) but because of a regular, steady ﬂow of Dutch blood from the Netherlands.

1900-1940's - Prior to 1900 the CRC in North America did all it could to simply survive and grow. But in the early 20th century - with more stability - the primary issue became one of identity. Just who was God calling them to be in North America? Worldliness was a great concern. Hence, many battles occurred over language. Another issue concerned America's ecclesiastical landscape, and the question of whether they would be able to retain their Reformed identity. In addition to these concerns there were theological battles in the 1920's that saw the loss of some members of the CRC.

1952-After the relative calm of the 1930's and 1940's, the CRC's history from the 1950's onward has been marked by disagreements between conservative and progressive camps in the denomination. Such disagreements also made their way into the denominational seminary to such an extent that inter-faculty tension resulted in the dismissal of four professors in 1952. Since then the denominational seminary has taken on a more quiet character.

Much more could be said about the subsequent history of the CRC. Not all of it is bad. Few denominations have experienced the blessings of God in the area of Christian education and the establishment of institutions of higher learning.

33 A well-known Presbyterian churchman, Gresham Machen, said this about the CRC and its commitment to Christian worship and education:

"There is no trouble with church attendance in the Christian Reformed Church. The reason is that the children do not go to the public schools but to the 'Christian schools' of the Church where they get a real, solid education with a sturdy Calvinism at the very center of it. There is nothing like it elsewhere in America. I wish it could leaven the whole lump."

The CRC has also been blessed in the area of foreign missions, church planting, and giving. For many years the CRC received the blessings of God as those who contended for the faith. But, in many ways, the CRC has struggled with debates over theistic evolution, homosexuality, women in ecclesiastical ofﬁce, and the inroads of modern evangelicalism. The result, sadly, has been a loss not only of Reformed identity but also of church membership - although there are a few pockets of Reformed vibrancy.

What does this have to do with PURC?

The Phoenix United Reformed Church is a local congregation that belongs to a federation known as the United Reformed Churches of North America (URCNA). The URCNA was forged in 1996 out of the struggles of the CRC, particularly (although not exclusively) in light of the CRC's decision in the mid-1990's to open the ofﬁces of elder and minister to women.

The decision to leave the CRC was a painful one for many and the decision to leave was not taken lightly. The early years of the URC were characterized by a struggle to establish identity. In many ways, the identity of the URC was formed

34 on the basis of what the URC opposed - namely, the trends of the CRC. But the URC soon realized (and rightly so) that it needed to define itself first and foremost not on the basis of what it opposed but rather by what it affirmed. This process of affirmation is still ongoing.

In many ways, the URCNA is a mosaic. While all the churches of the URCNA hold to the same confessional standards and are governed by the same church order, they are also different in terms of perspective and practice. Some churches (there are over 100 congregations spread throughout Canada and the US with some churches overseas) are very established with congregations that are of largely Dutch ethnicity. Other churches are new and have few to no Dutch members (e.g. Washington DC, New York, or Toronto). You will also ﬁnd differences in ministerial emphases and philosophy according to a particular church's history, leadership, location/ﬁeld of ministry, and vision.

The Phoenix United Reformed Church

The Phoenix United Reformed Church began in 1997 in response to local and denominational trends in the CRC. The church began with only a few families but it gradually grew by God's grace and the faithfulness of its leadership and members. PURC's members are scattered throughout the Phoenix metro area. For approximately IS years PURC worshipped in the gymnasium of the Solano Public School, located only a few miles from our present location. In 2012, PURC was able to purchase our present building. We began our worship services in June, 2012. For more on PURC's history, I suggest you consult our website.

35 As a local URCNA church, our ministerial philosophy is rooted in the following commitments:

• Devotion to the Apostles'teaching

• Fidelity to our confessional standards

• Christian fellowship

• A missional ecclesiology

• Oversight of elders and deacons

• Support for distinctly Christian education

• God-centered, Christ-exalting worship

• Accountability- locally and federationally

• Encouragement to serve in Christ's church and kingdom

36 The Phoenix United Reformed Church: Church Order

The church order of the United Reformed Churches provides the "modus operandi" (mode of operations) for how we function as a local church and as a federation. As a local church we have covenanted with other United Reformed churches to follow the church order for the sake of ongoing purity, unity, stability, maturity, and charity of the federation to which we belong. The church order covers such areas as ordained leadership, local and broader assemblies, worship, sacraments, discipline, and other matters that help promote the overall health of the federation. Through the church order it is our desire to ensure at a local and federational level that "all things be done in decency and good order" (I Corinthians 14:40).

The URGNA church order has a total of 66 articles. We will consider select articles that will allow you to see some of the distinctives of the URGNA as a federation and PURG as a local congregation.

Article 1

Christ has instituted three ofﬁces in the church: minister of the Word, elder, and deacon.

Article 2

The duties belonging to the ofﬁce of the minister of the Word consist in continuing in prayer and in the ministry of the Word, administering the sacraments, catechizing the youth, and assisting the elders in the shepherding and discipline of the congregation.

37 Article 10

Each church is to provide adequately for the minister of the Word and his family while he is serving that church, and should contribute to the retirement and disability needs of its minister. Those who have retired from the active ministry shall retain the title and dignity of the ofﬁce of minister of the Word.

Article 12

The council shall present to the congregation nominations for the ofﬁces of elder and deacon. Only male confessing members who meet the biblical requirements for ofﬁce and indicate their agreement with the Form of Subscription shall be nominated by the council. Prior to making nominations, the council may give the congregation opportunity to direct attention to suitable men.

Article 13

Elders and deacons shall be elected to a term speciﬁed by the consistory and upon subscribing to the Three Forms of Unity by signing the Form of Subscription, and shall be ordained or installed with the use of the appropriate liturgical form before entering upon their work.

38 Article 14

The duties belonging to the ofﬁce of elder consist in continuing in prayer and ruling the church of Christ according to the principles taught in Scripture, in order that purity of doctrine and holiness of life may be practiced. They shall see to it that their fellow elders, the minister(s), and the deacons faithfully discharge their ofﬁces. They are to maintain the purity of the Word and Sacraments, assist in catechizing the youth, promote God-centered schooling, visit members of the congregation according to their needs, engage in family visiting, exercise discipline in the congregation, actively promote the work of evangelism and missions, and ensure that everything is done decently and in good order.

Article 15

The duties belonging to the ofﬁce of deacon consist in continuing in prayer and supervising the works of Christian mercy among the congregation, acquainting themselves with congregational needs, exhorting members of the congregation to show mercy, gathering and managing the offerings of God's people in Christ's name, and distributing these offerings according to need, and encouraging and comforting with the Word of God those who receive the gifts of Christ's mercy. Needs of those outside the congregation, especially of other believers, should be considered as resources permit. The deacons shall ordinarily meet every month to transact the business pertaining to their ofﬁce, and they shall render an account of their work to the consistory.

Article 16

Among the churches belonging to the federation, three assemblies shall be recognized: the consistory, the classis, and the synod. Classis and synod are broader assemblies that exist only when meeting by delegation. Only the consistory is a continuing body.

39 Article 24

Although congregations are distinct and equal and do not have dominion over each other, they ought to preserve fellowship with each other because they are all united with Christ, the spiritual and governing Head of the church. Congregations manifest this unity when they meet together in the broader assemblies.

Article 34

Churches are encouraged to pursue ecumenical relations with Reformed congregations outside the federation which manifest the marks of the true church and demonstrate faithful allegiance to Scripture as summarized in the Three Forms of Unity. Each church is to give an account of its ecumenical activities to classis. Fraternal activities between congregations which need not be reported to classis may include occasional pulpit exchanges, table fellowship, as well as other means that manifest unity.

Article 37

The consistory shall call the congregation together for corporate worship twice on the Lord's Day. Special services may be called in observance of Christmas Day, Good Friday, Ascension Day, a day of prayer, the national day of Thanksgiving, New Year's Eve and New Year's Day, as well as in times of great distress or blessing. Attention should also be given to Easter and Pentecost on their respective Lord's Days.

40 Article 38

The consistory shall regulate the worship services, which shall be conducted according to the principles taught in God's Word: namely, that the preaching of the Word have the central place, the confession of sins be made, praise and thanksgiving in song and prayer be given, and gifts of gratitude be offered.

Article 39

The 150 psalms shall have the principal place in the singing of the churches. Hymns which faithfully and fully reﬂect the teaching of the Scripture as expressed in the Three Forms of Unity may be sung, provided they are approved by the

consistory.

Article 40

At one of the services each Lord's Day, the minister shall ordinarily preach the Word as summarized in the Three Forms of Unity, with special attention given to the Heidelberg Catechism by treating its Lord's Days in sequence.

Article 44

Persons coming from other denominations shall be admitted to communicant membership only after the consistory has examined them concerning doctrine and life. The consistory shall determine in each case whether public profession of faith shall be required. Their names shall be announced to the congregation two weeks prior to reception, in order that the congregation may have opportunity, if necessary, to bring lawful objections to the attention of the consistory.

41 Article 45

The consistory shall supervise participation at the Lord's Table. No member shall be admitted to the Lord's Table who has not ﬁrst made a public profession of faith and is not living a godly life. Visitors may be admitted provided that, as much as possible, the consistory is assured of their biblical church membership, of their proper profession of faith, and of their godly walk.

Article 47

The church's missionary task is to preach the Word of God to the unconverted. When this task is to be performed beyond the ﬁeld of an organized church, it is to be carried out by ministers of the Word set apart to this labor who are called, supported, and supervised by their consistories. The churches should assist each other in the support of their missionaries.

Article 55

Anyone whose sin is properly made known to the consistory, and then who obstinately rejects the Scriptural admonitions of the consistory, shall be suspended from all privileges of church membership, including the use of the sacraments. After such suspension and subsequent admonitions, and before proceeding to excommunication, the impenitence of the sinner shall be publicly made known to the congregation, the offense explained, together with the care bestowed upon him and repeated admonitions, so that the congregation may speak to him and pray for him. This shall be done in three steps.

In the ﬁrst, the name of the sinner need not be mentioned that he be somewhat spared.

In the second, the consistory shall seek the advice of classis before proceeding, whereupon his name shall be mentioned. In the third, the congregation shall be informed that, unless he repents, he will be excluded from the fellowship of the

42 church, so that his excommunication, if he remains impenitent, may take place with the full knowledge of the church. The interval between the steps shall be left to the discretion of the consistory.

Article 66

These articles, relating to the lawful order of the church, have been so drafted and adopted by common consent, that they ought to be observed diligently. If it be found that God may be more honored and the churches better served by changing any article, this shall require a two-thirds vote of a synod and shall be ratiﬁed by two-thirds of the consistories prior to the next synodical meeting, after which meeting they shall take effect.