C a l v i n T h e o l o g i c a l S e m i n a r y FORUM W i n t e r 2 0 1 3

Engaging the Forms of Unity What is your only comfort in life and in death? C a l v i n T h e o l o g i c a l S e m i n a r y from the president Forum Julius T. Medenblik Providing Theological Leadership for the Volume 20, Number 1 Winter, 2013 Engaging the Forms of Unity Engaging the Forms of Unity

Calvin Theological Seminary is identified as being part of a confessional church. Articles What does that mean? Is this still valuable for ministry—today? 3 The recent conversation in the Christian Reformed Church on the Belhar Preaching Sound Doctrine in a Time of Itching Ears Confession led to vigorous discussion and debate as to the role, shape and nature by Stan Mast of confessions. This issue is not about the . This issue is not about other examples of expressions of faith such as the “Contemporary Testimony” in the 5 Christian Reformed Church. The Pros and Cons of Confessions by John W. Cooper This issue does focus on the background and biblical themes of the Belgic 7 Confession, the and the . We also have articles The (1561)— that focus on how these “Forms of Unity” still serve the church. Testimony of an Oppressed Church Do the “Forms of Unity” express everything that the church should confess, or that by John Bolt Scripture teaches? No. The mission of the church in an increasingly pluralistic age 9 means we will continue to seek ways of expressing what Scripture teaches in ways that Engaging the Heidelberg Catechism connect to our current age. At the same time, we should be encouraged that the biblical by Lyle Bierma foundation of faith that our confessions do articulate can serve us as we move forward 11 in mission. The Canons of Dort I would like to close this opening article by sharing insights taken from Diogenes by Richard Muller Allen in his book, Spiritual Theology. Near the end of that book, Allen notes that 13 “spirituality,” in spite of its initial appeal, fails us. Vagueness about what we believe is The Confessions in the Church not an asset. Christian doctrine is not a straight-jacket, nor are we to submit to it Departments mindlessly. Christian doctrine guides us through the maze of life. In 14 Christian spirituality, you are asked to learn what teaches, and Mentored Ministries its dogmas are those teachings which, after long and continuing examination by Al Gelder and controversy, specify what is judged to be authentically Christian. 14 If we treat Christian teachings casually and only concern ourselves with New Staff spirituality, those things that Christian doctrines enable us to perceive about

Cover: iStockPhoto ourselves, our world, and God are likely to remain hidden … . To ask that The Calvin Theological Seminary Forum Christian doctrine be taken seriously by those who are concerned with is published in Winter, Spring and Fall editions. spirituality is not a baseless demand for conformity, but an invitation into Calvin Theological Seminary, 3233 Burton St. SE, Grand Rapids, MI 49546. contact with God, who will help us and lead us to greater knowledge. The Forum is available at www.calvinseminary.edu Designer: Paul Stoub, Stoub Graphics May this encounter with the theology of yesterday be of help to the church—today! Photography: Steve Huyser-Honig, Paul Stoub © 2013 Calvin Theological Seminary

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2 C a l v i n T h e o l o g i c a l S e m i n a r y Forum • Winter 2013 Q. What is your only comfort in life and in death? A. That I am not my own, but belong—body and soul, in life and in death—to my faithful Savior, Jesus Christ. Preaching Sound Doctrine in a Time of Itching Ears

For the time will come when people will not put up with no such thing as the truth, just sound doctrine. Instead, to suit their own desires, they by Stan Mast, Adjunct Professor your truth and my truth. So find will gather around them a great number of teachers to Preaching a myth that works for you. People say what their itching ears want to hear. They will turn have turned aside to myths that their ears away from the truth and turn aside to myths. scratch where it itches. As a result, we preachers are —2 Tim. 4:3-4 tempted to give up on preach- ing sound doctrine. I don’t mean hat time has come. I know that age dominated by science. But, of that we simply drop doctrine, as from my own experience, from course, those are two of the major old-fashioned liberal Christianity reports passed on by colleagues, myths of our time: the myth of did. (If some element of Christian- from my reading, and from the reason believes that human intel- ity like the Virgin Birth seemed uncanny resemblance between lect can solve all the mysteries unscientific or simply embarrass- Paul’s prophecy of the last days in 2 Timothy and miseries of life, especially as it employs ing, liberal preachers simply denied it.) In T3:1-5 and the prime-time programs on TV. the methods and technologies of science. our circles we wouldn’t drop sound doctrine We are in that time when people will not Then there’s the myth of government which entirely; instead we might de-emphasize it tolerate sound doctrine. believes that the right organization of human in favor of other things. We are tempted to Why is that? Because they have itching effort will produce heaven on earth—the blur the borders of doctrine in the interests ears. When you have an itch, you want to recent elections in the United States present- of and evangelism and effective scratch it with anything at hand. People ed us with a fierce debate between compet- preaching. want to hear something that will make their ing versions of that myth (more government Now of course we should be committed ears stop itching, something that will make versus less government). There’s the myth of to Christian unity, passionate about reach- them feel better right away, something that celebrity culture, the myth of education, the ing the lost, and persistent in our efforts will minister to their felt needs. So they look myth of consumerism. At the heart of them to become more effective at preaching the for teachers who will scratch where it itches, all is the myth of the divine self—the belief Word. But none of those concerns is con- who will tell them something that works. that each of us is a god in charge of our own trary to sound doctrine. Indeed, in 2 Timo- Now that’s not a bad thing for a preacher to life—which, of course, goes all the way back thy 4 Paul insisted that we should preach the do; in fact, touching on felt needs is a key to to the Garden and whispered lie, “You will Word in a doctrinally sound way as we do getting people to listen. The problem arises be like God….” the work of an evangelist. when the preacher turns away from the truth It doesn’t matter if these competing What does that mean? The word “sound” and aside to myths because that seems to myths agree with each other. It doesn’t in 2 Timothy 4:3 is the Greek ugiainouses, work better. even matter if they are internally coherent. which means literally “healthy.” Preach That is exactly what has happened. Like Indeed, it doesn’t matter if they agree with healthy doctrine—doctrine that is healthy, the marketplace of ancient Athens, the reality. What is reality, after all? Reality is that will make you healthy in every way. world is filled with competing myths. That just a perception, your perception, your own Given the strong distinction Paul may seem counterintuitive in a rational personal construction of meaning. There’s makes between truth and myth, in 3 ▼ C a l v i n T h e o l o g i c a l S e m i n a r y Forum • Winter 2013 Q. What is your only comfort in life and in death?

Preaching Sound Doctrine … proclamation of the truth of the Christian

▼ faith: “Now what you worship as something this setting this word undoubtedly means What we need to unknown I am going to proclaim to you.” “correct.” This is not just moral teaching He begins his proclamation with pure about how to live; it is doctrinal teaching, do is to preach the theology—the doctrine of God, of creation, teaching about the death and resurrection Word in a doctrinally of God’s relationship with all humanity, of of Jesus and what those historical events providence—all done in a culturally sensi- mean for human life. This word occurs sound way— tive way, even quoting one of their poets. eight times in the , all of them in the But then he brings down the hammer of the pastoral epistles. In nearly every use of the culturally sensitive, truth on their false ideas about God, call- word, you find that combination of truth ing it ignorance and commanding them in for life. Preaching sound doctrine means biblically based, God’s name to repent. He closes with the preaching the truths of the in a doc- theologically sound, doctrines of the final judgment, the incarna- trinally correct way, so that believers and tion, and the . Notice seekers can live healthy lives in a sick and Christ-centered, that Paul’s sermon, like Peter’s, was Christ- dying world. centered. Peter’s began with Christ; Paul’s What does such preaching actually look life-changing. ended with Christ. In both Christ was the like? Peter’s Pentecost sermon in Acts 2 is point. That’s doctrinally sound preaching. a masterpiece of doctrinally sound ev That combination of culturally alert but angelistic preaching. Note that it begins with about such a doctrine as a dying and rising doctrinally sound preaching did not bore a direct response to the challenge of the cul- Christ, Peter engages in some pretty fancy the Athenians. It did offend some of them, ture: “These men [speaking in tongues are exegesis that led to some deep doctrine as such preaching always will, and they not drunk, as you suppose.” He begins exact- about Christ’s ascension and the outpour- responded with the kind of ridicule we hear ly where his “congregation” is in its opinion ing of the Spirit. He concludes with the today. But others wanted to hear more “on of the Christian faith. Then he jumps imme- summary doctrinal claim of the Christian this subject”; and a few believed and fol- diately into Scripture, because these are Jews faith: “God had made this Jesus, whom lowed Christ, on the spot. who knew that Scripture. After quoting from you crucified, both Lord and Messiah.” The Timothy has a word of advice for those the prophet Joel, Peter turns immediately crowd responded to that culturally sensitive, who want to resist the turn from truth to to the focus of all sound doctrinal preach- Christ-centered, biblically rich, doctrinal myth: “But you, keep your head in all situ- ing, Jesus. But notice that he again refers preaching by crying, “Brothers, what shall ations” (2 Tim. 4:5). The word translated as to their experience: “... as you yourselves we do?” And about three thousand of those “keep your head is naphe. It has to do with know.” Then, in an incredibly bold move, he formerly hostile listeners were added to the getting drunk. We must “stay sober” as we addresses their sin and God’s predestina- church that day. do the work of preaching and evangelism. tion. “This man was handed over to you by Paul’s address to the philosophical dil- Don’t get drunk, so to speak, and lose con- God’s set purpose and foreknowledge; and ettantes of Athens in Acts 17 is another trol, lose your balance, fall over. When the you, with the help of wicked men, put him masterpiece of doctrinally sound evange- world is on fire and the church doesn’t have to death by nailing him to the cross.” This listic preaching. Note that he too begins any fire, it is tempting to become unbal- much they knew—the bad news of human by connecting with the cultural milieu of anced in our preaching, to stagger off in one depravity and a cruel cross, all somehow the Athenians: “People of Athens, I see that direction or the other. What we need to do part of God’s plan. in every way you are very religious.” And is to preach the Word in a doctrinally sound Now for the good news, boldly announced though he was greatly distressed by the way—culturally sensitive, biblically based, but not simply explained: “But God raised rampant idolatry on display on every corner, theologically sound, Christ-centered, life- him from the dead….” And then, to counter he doesn’t begin with outrage. Instead he changing. Keep your head and preach sound the claim that the Scripture knew nothing uses their myths as a launching pad for the doctrine in this time of itching ears.

4 C a l v i n T h e o l o g i c a l S e m i n a r y Forum • Winter 2013 ENGAGING THE FORMS OF UNITY

The Pros and Cons of Confessions

he CRCNA remains an inten- would be spiritually deadening if Sound Doctrine is Required tionally confessional church. we were more concerned with the by John W. Cooper, by Scripture Recent denominational dis- Forms than with Scripture, prayer, Professor of Christian churches have ad- cussions and synodical deci- obedient living, ecumenical fel- Philosophical Theology opted doctrinal statements be- sions about the Covenant of lowship, and sharing the gospel. cause the Bible commands us to Officebearers and the Belhar Confession However, affirming the Forms acknowledge, believe, and prac- Tstrongly reaffirmed our commitment to does not necessarily lead to such tice what it teaches. Dr. Mast’s ar- the Three Forms of Unity—the Heidelberg distortions. Who in the CRCNA ticle effectively develops that point. Catechism, Belgic Confession, and Canons advocates for or lives that way? If Doctrine is not merely human of Dort. Each has its own organization and doctrinalism ever was a problem, propositions about Christianity language, and none captures everything it was decades ago. Since the 1970s, but careful identification of what that Scripture teaches. But all are gospel- Catechism preaching, doctrinal God teaches in Scripture. It is not centered summaries of the basic perspec- education, and members’ knowl- mere head-knowledge, but affirms tive and specific doctrines that are founda- edge of the Reformed confessions God’s written revelation about tional for Christian faith and life. Together have steadily declined. Is fear of heresy be- himself, creation, our sin, God’s salvation they present a robust overview of the hind our lack of hospitality to visitors? Is the through Christ, the work of the Spirit, the Reformed faith. As doctrinal standards, doctrine of reprobation what impedes evan- church, and how we should live for God’s they state what we should believe, not just gelism? Whatever the reasons for our spiri- kingdom and glory. We must hear and obey what our spiritual ancestors professed. We tual weaknesses, inordinate zeal for confes- everything God teaches in Scripture. Lack still find that the Forms are faithful to sional orthodoxy is surely not to blame. In of sound doctrine is a failure to obey God Scripture and nurture our walk with the fact, I wonder whether loss of interest in doc- and undermines the faith, hope, love, wor- Lord. Many who join us from other back- trine is part of the problem. ship, lives, and ministry of God’s people. grounds discover them to be rich treasures But even if confessions don’t hurt us, why Confessions do not capture everything in of biblical truth. should we have them? Why not simply affirm Scripture, but they frame the key teachings But recent discussions also raised con- Scripture and a basic faith-statement like the on which the others depend and are rightly cerns about confessions. Some wonder Apostles’ Creed, and leave other doctrines up understood. whether we emphasize doctrine so much that to individuals, congregations, and scholars? we confuse faith in Christ with mere head- History Teaches the Importance knowledge, neglect Christian living, and of Confessions fail to share the gospel with others. Others Church history confirms the importance of suspect that our strong commitment to cen- Confessions do not confessions. The Apostles’, Nicene, and Atha- turies-old formulations stifles openness to nasian Creeds were written mainly because Scripture, frustrates the Holy Spirit, impedes capture everything of significant issues in the life and worship theological renewal, reflects Western intel- of the early church, not because intellectuals lectualism, isolates us from other Christians, in Scripture, but wanted to debate propositions. These creeds and impairs our ability to contextualize the are ecumenical and still affirmed by East- gospel in the current world. Good Reformed they frame the key ern Orthodox, Roman Catholic, and confes- people raise these concerns. And together we teachings on which sional Protestant churches. Our Three Forms must all wrestle with these questions. of Unity were written after the , the others depend when Lutheran, Reformed, Roman Catholic, Do Doctrinal Standards Undermine and some Anabaptist churches summarized Our Faith and Life? and are rightly the Christian faith in catechisms and confes- It is possible that too much emphasis on sions that reflected their perspectives. doctrinal orthodoxy could become legalistic, understood. During the centuries when Christianity divisive, and delude us into confusing faith was dominant in Western civiliza- in Christ with knowledge of theology. It tion, denominations stressed their 5 ▼ C a l v i n T h e o l o g i c a l S e m i n a r y Forum • Winter 2013 Q. What is your only comfort in life and in death?

The Pros and Cons of Confessions the post-Reformation period. Most of these patterns change. Scripture is clear on most

▼ issues have been discussed from the time of issues, but sometimes the church must pon- doctrinal differences—often to the point of the early church to the present. God’s sov- der and pray to gain clarity, as with women exclusion, isolation, and hostility. Such re- ereignty and the human will; election and in office, creation and evolution, and the eth- grettable attitudes still exist today. But de- judgment; the relation of grace, faith, and ics of modern warfare. nominational confessions differ little on the works; the nature of Scripture; revelation in Similarly, the confessions are clear on fundamental doctrines of the faith, such as Scripture and in nature; the nature and work most issues they address. If they are shown Scripture, God’s nature, the , the per- of the church; the sacraments; Christians’ from Scripture to be mistaken or too narrow, son and work of Christ, supernatural mira- lifestyle and relation to the world—all these the church is committed to correcting them. cles, atonement, resurrection, the Christian topics and more have been debated since the But sometimes what they mean or imply for life, and life to come. For the last three hun- early church. Most issues have few options: today is not obvious. So we must discern dred years, the Christian faith in Western either God is completely sovereign or not; whether women in office is a confessional society has been challenged by Deism, En- either baptism is only for believers or not. issue (no), whether children may come to the lightenment rationalism, romantic human- There are just a few possible understandings Supper (yes), or what the Belgic Confession’s ism, scientific naturalism, and postmodern of the sacraments and a few kinds of church statements about the book of Scripture and pluralism. During this time, the main divi- government. The different positions and the book of the universe imply for the rela- sion among Christian churches has been be- reasons for and against them have been dis- tion between Genesis and scientific accounts tween those that remain faithful to their his- cussed for centuries. Totally new positions of human ancestry. torical confessions of biblical doctrine and and interpretations of Scripture are unlikely For centuries, Reformed synods, educa- those who have accommodated Christianity (unless post-Enlightenment perspectives are tors, and cultural leaders have interpreted to modern and postmodern intellectual and adopted). The Reformed confessions state and applied the confessions to the issues of ethical principles. The current importance the positions that Reformed churches believe their day. So do we today. That is why con- of the confessions is maintaining continu- are most biblical. One might think they are fessional orthodoxy is a living, relevant tra- ity with biblical Christianity and vigilance mistaken or too restrictive, but they are not dition rather than a fading echo of the long- against modernist and postmodernist devia- time-bound. dead past. tions and religious pluralism. Confessional Using the confessions is like the Supreme Protestants are often closer to confessional How Should We Interpret the Court’s interpreting the Constitution after Orthodox and Catholic Christians on the Confessions Today? two hundred years of legislation and court basic doctrines of the faith than to lib- There are two opposite misinterpreta- decisions. Judges must apply the original eral and progressive members of their own tions of the confessions. One treats them as principles to complex situations unimagined denominations. historically relative and without direct ap- by the framers. Another analogy is survey- plication today. The other is fundamental- ing unmapped land. Surveyors take a fixed Are the Confessions Time-Bound? ist, applying everything in the confessions starting point, establish precisely located Some feel that the confessions are time- exactly how it was understood centuries ago. markers, and move into new territory. They bound and out of date. But it is more correct In my view, the right approach is to use the remain on track as long as they follow the to say that they are time-specific than time- same method of interpretation that we use original trajectories. If Scripture is our start- bound. They were written in the sixteenth for Scripture. ing point and the confessions our historic and seventeenth centuries, so obviously they The Reformed approach to the Bible aims markers, then we should engage the future address those issues in the manner of that to understand what it meant when it was within those biblical-confessional trajecto- era. But the doctrines they assert are not lim- written so that we can apply it properly to ries. We will find lots of new ideas within the ited to that period for two reasons: they are our lives in the present. (See Weima’s article borders and lots outside. ecumenical; and the issues remain current. in Forum, October 2012.) Scripture teaches First, the confessions reaffirm the doc- many truths about God, humans, salvation, Conclusion trines of the ecumenical creeds, which have and God’s will for our lives that endure for Approaching the confessions this way, we stood since the early church and still define all times and places. It also teaches things may see that they are not antiquated straight- biblical orthodoxy for most of the world’s intended for limited times and places—Old jackets that frustrate God’s Spirit by block- Christians. Their formulations are not eter- Testament sacrifices, kosher laws, and New ing novelty and reform. They remain living, nal, but they endure through time. They are Testament rules about hats in church and reliable summaries of biblical truths for faith not sixteenth-century museum pieces. owning slaves. Likewise for humans—our and life from which to express and contex- Second, the Reformed position on doc- basic nature remains the same, but our tualize the gospel wherever God gives us trines that Christians debate is not limited to knowledge, culture, technology, and social opportunity.

6 C a l v i n T h e o l o g i c a l S e m i n a r y Forum • Winter 2013 ENGAGING THE FORMS OF UNITY

The Belgic Confession (1561)

Testimony of an Oppressed Church

hat does a suffering, per- the Belgic Confession is an effort by John Bolt, things are from the ancients) secuted church say to the to summarize the purity of the Professor of as a confession of my faith to world? The answer may gospel and defend the orthodox Systematic Theology these enemies of the fathers, I surprise some Reformed Christian faith. Its opening article do not doubt that at the same folk because it is right confesses God as “a single and time I am not like an evil her- before us in one of our doctrinal standards, simple divine essence, spiritual,” a etic, condemned to be burned Wthe Belgic Confession. statement no inquisitor could fault. alive to ashes. This confession of faith is called the Bel- Similarly, articles 8 and 9 on the gic Confession (full French title: La Confes- Trinity use the classic language of In this work, as in the later sion de foi des Églises Réformées Wallonnes et the Ancient Church Councils— Confession, de Brès’ first concern Flamandes) because it was written on behalf “one in essence and substance, but was to prove that the Reformed of persecuted Reformed Christians around three in persons, Father, Son, and church stood in continuity with the town of Doornik (Tournai) in the south- Holy Spirit.” This does not sound the church of all ages. If one can western part of the united Netherlands, now like a call to arms or a public rebuke of one’s speak of a strategy here, it is to disarm the Belgium. When these Reformed Christians oppressors. foe of his most potent weapon, the accusa- gathered peaceably in the streets of Doornik Yet de Brès knew well what he was up tion of heresy. in September 1561 to testify publicly to their against, facing the double-barreled onslaught This is not to suggest that the Belgic Con- faith by singing psalms, the civil authorities, of the Roman and the civil power fession contains no polemic, but rather that encouraged by the Roman Catholic Inquisi- of Imperial Spain. In an earlier work (1555), the disagreements with Rome are framed by tion, quickly suppressed the demonstration. Baston de la foi chrestienne (late 16th century the longer narrative of Christian orthodoxy In response, the Reformed threw “a closed English translation: “The staffe of Christian going back to antiquity. The large majority and sealed package” into the outside enclo- faith, profitable to all Christians, for to arme of the articles in the first half of the Confes- sure of the Doornik castle. It was addressed themselves agaiynst the enimies of the Gos- sion—God (1), general and special revelation to King Philip II and included a copy of pell; and also for to know the antiquitie of (2 & 3), the Trinity (8 & 9), the deity of Christ the Confession with an open letter to the our holy faith, and of the true church”), de (10) and of the Holy Spirit (11), creation (12) authorities that God’s work would not be Brès marshaled quotations from the church and providence (13), human creation and stopped: “If you try [stopping us] by killing, fathers to show that the Reformed were not the Fall (14), original sin (15), election (16) for everyone who dies, a hundred will rise heretics. He wrote: and God’s plan to save (17), the Incarnation in his place. If you will not forsake your (18), two natures of Christ (19), atonement … that if I intend to present this book (in hardness and your murder, then we appeal (20 & 21)—are affirmations of the universal, which there is nothing of mine, but all to God to give us grace patiently to endure apostolic Christian faith held in common for the glory of his name … and heaven and with Roman Catholics. earth will bear us witness that you have put We may also find it easy to forget the us unjustly to death.” Commissioners sent de Brès knew well what controversy that surrounded the writing to investigate matters reported finding simi- of the Belgic Confession because when the lar letters of protest (with the Confession) in he was up against, confession does introduce its differences the homes of Doornik’s citizens. From the facing the double- with Rome, it does so rather gently. The list outset, the Belgic Confession was a political of Holy Scripture’s canonical books (art. 4) testimony. And, lest we forget, its author, barreled onslaught of does not include the Apocryphal Books. Guido de Brès, became a martyr for his faith. However, when article 6 notes the differ- Knowing this, today’s reader of the Belgic the Roman Inquisition ence between the canonical and apocryphal Confession might find its content surprising, books, even listing them by name, it also perhaps even disappointing. At first reading, and the civil power notes that “the church may certainly read its appears quite apolitical, removed from these books and learn from them as far as of Imperial Spain. the concrete and bloody struggles for reli- they agree with the canonical books.” gious freedom. For, above everything else, The significant point of dispute about 7 ▼ C a l v i n T h e o l o g i c a l S e m i n a r y Forum • Winter 2013 Q. What is your only comfort in life and in death?

The conviction of its The Belgic Confession ing in the sphere entrusted to them.” Our ▼ adherents that they views about whether the civil authorities Scripture has to do with its authority (art. should “remove and destroy all idolatry and 5) and sufficiency (art. 7). Reformed people would “yield our false worship of the Antichrist” have clearly “believe without a doubt all things contained changed since the sixteenth century, but the in [Holy Scripture] not so much because the backs to the stripes, principle of rejecting civil authority and church receives and approves them as such our tongues to the subverting social and moral order (as the but above all because the Holy Spirit testifies radical Anabaptists of the sixteenth century in our hearts that they are from God, and also knives, our mouths did) still deserves the repudiation it did then. because they prove themselves to be from In protesting the abuse of civil power by the God” (art. 5). Furthermore, Rome’s reliance to gags, and our Inquisition and Imperial Spain, de Brès on church tradition is clearly in focus in wanted it to be clear that he was not promot- article 7 (key terms emphasized): bodies to the flames” ing civil and social anarchy. Therefore we must not consider human before forsaking their The concluding article is moving in its writings— understated submission to let God’s just and testimony in Christ, mighty hand exact vengeance against en- no matter how holy their authors may emies and oppressors. Our Lord Jesus Christ have been— awes me, moves “will come from heaven … with great glory equal to the divine writings; and majesty to declare himself the judge of nor may we put custom, me to tears, and the living and the dead.” While the wicked nor the majority, challenges me as a “with good reason” tremble at the prospect, nor age, “it is very pleasant and a great comfort to the nor the passage of times or persons, disciple of Jesus Christ. righteous and elect, since their total redemp- nor councils, decrees, or official decisions tion will then be accomplished. They will above the truth of God, receive the fruits of their labor and of the for truth is above everything else. marked by sound preaching of the Word, trouble they have suffered; their innocence proper administration of sacraments, and will be openly recognized by all; and they Many articles later, the Confession dis- practice of church discipline to correct faults will see the terrible vengeance that God will tances itself from Roman Catholic doctrines (art. 29). It accepts only two sacraments and bring on the evil ones who tyrannized, op- of salvation and the church. Articles 22, 23, not Rome’s seven, but it also “detests the er- pressed, and tormented them in this world” and 24 repudiate all notions of merit and ror of the Anabaptists who are not content (art. 37). works with respect to our , and with a single baptism once received and also As a theologian, I am instructed and declare that “to say that Christ is not enough condemn the baptism of the children of be- guided by the thoroughness and clarity of but that something else is needed as well is a lievers” (art. 33 & 34). this centuries-old confession. It is theologi- most enormous blasphemy against God … . The historical context of de Brès’ writing cally the most rich and rewarding of our “We are justified ‘by faith alone’ or by faith of the Belgic Confession as a time of suf- standards. More importantly, the convic- ‘apart from works.’” This is underscored by fering and persecution for the evangelical tion of its adherents that they would “yield the intercessory work of “Jesus Christ the churches of the Low Countries is especially our backs to the stripes, our tongues to the Righteous” who is “the one and only Me- important for understanding the last two knives, our mouths to gags, and our bodies diator and Intercessor.” Prayer to saints, by articles, including controversial article 36 to the flames” before forsaking their testimo- contrast, is the fruit of “sheer unbelief” and on Civil Government, and especially those ny in Christ, awes me, moves me to tears, and “dishonors saints instead of honoring them” parts that the Christian Reformed synods of challenges me as a disciple of Jesus Christ. (art. 26). 1910, 1938, 1958, and 1985 either revised or The Reformed understanding of the relegated to a footnote. The important point: Note: The historical details in this church distances itself not only from civil government is legitimate as God’s article were gleaned primarily from Rome, but also from the Anabaptist tradi- servant to govern the world, permit and Nicolaas H. Gootjes, The Belgic Con- tion, which was yet another controversy in enhance freedom for the church to preach fession: Its History and Sources the church at that time. The true church is the gospel and worship, “while function- (Baker Academic Books, 2007).

8 C a l v i n T h e o l o g i c a l S e m i n a r y Forum • Winter 2013 ENGAGING THE FORMS OF UNITY

Engaging the Heidelberg Catechism

n January 19, 2013, the from divine, not human, sourc- that would take you to another page Heidelberg Catechism cele- es.” These deep roots in Scrip- by Lyle Bierma, with more information. brated a milestone birthday— ture can be seen in at least three Dean of the Faculty, Second, the famous threefold its 450th! This was the day in ways. First, one of the things that Jean and Kenneth structure of the HC follows a bibli- 1563 that a synod in Heidelberg adopted strikes the reader immediately is Baker Professor of cal pattern. To live and die in the Othe catechism for use in the German state the many biblical text references Systematic Theology joy of the comfort that Q&A 1 talks of the Palatinate. Shortly after it appeared, that support each question and about, I must know three things: Heinrich Bullinger, a leading Protestant answer. We sometimes refer to how great my sin and misery are, reformer, called it “the best catechism ever these as “proof texts,” but I would how I am set free from such sin and published,” and within sixty years, it had prefer to call them “source texts” misery, and how I can live in grati- been translated from its original German or “text links.” They were not tude to God for such deliverance and Latin into Dutch, English, Hungarian, so much intended to “prove” a (Q&A 2). Misery—Deliverance— French, Greek, Romansch, Czech, and particular point in the catechism Gratitude. Sin—Salvation—Service. Spanish. Today it can be found in many as to indicate some of the biblical These three subthemes form the African and Asian languages as well, and it is sources on which the authors had major divisions of the catechism, still one of the most widely used and deeply reflected in their formulation of a particular and it has long been thought that this pattern loved statements of the Christian faith in doctrine. In addition, the references were was based on the structure of Paul’s Letter to global Reformed Protestantism. Especially intended to point to the places in biblical the Romans. Romans 1:1-3:20 establishes the admired are its famous opening lines: “What commentaries where a reader could find full- universality of human sin; 3:21-11:36 treats is your only comfort in life and in death? er discussions of these doctrines. In today’s salvation by grace through faith in Christ; That I am not my own, but belong—body terms, they were like links in an online text and chapters 12-16 focus on the offering of and soul, in life and in death—to my faithful ourselves as living sacrifices to God. The Savior Jesus Christ.” entire book is neatly summarized in Romans Why has the Heidelberg Catechism (HC) 7:24-25, which, slightly paraphrased, antici- had such staying power? After all, its main Like all catechisms pates the language of the threefold division author, Zacharias Ursinus, was only twenty- of the HC: “What a miserable man I am! eight years old and in his first year of teach- for a thousand Who will deliver me from the body that is ing theology at the university. Furthermore, years before the subject to death? Thanks be to God, who he composed the catechism not for the delivers me through Jesus Christ our Lord!” worldwide church but for the congregations Reformation, the The HC tracks very closely with the apostle and schools of one small territory in Germa- Paul himself! ny. And the HC was just one of hundreds of HC is essentially Third, the main contents of the HC are catechisms produced during the Protestant right off the pages of Scripture. Like all Reformation. What was it about this one that an explanation of catechisms for a thousand years before the made it stand out and survive for so long? the basic elements Reformation, the HC is essentially an expla- There are many answers to that question, but nation of the basic elements of Christianity: we will concentrate here on two: the biblical of Christianity: the the Apostles’ Creed, the Ten Command- grounding and the practical focus of the HC. ments, the Lord’s Prayer, and the sacra- Apostles’ Creed, the ments. The commandments, Lord’s Prayer, Biblical Grounding and institutions of baptism and the Lord’s The HC is a document steeped in Scrip- Ten Commandments, Supper are, of course, parts of Scripture ture. Frederick III, the ruler who commis- the Lord’s Prayer, and itself, and even the lines of the Apostles’ sioned it, refers to it in the preface as “a Creed are based directly on the biblical text. catechism of our Christian religion out of the the sacraments. Since ancient times, the Christian commu- Word of God,” and later he would claim that nity had considered it important to “my own catechism is drawn word for word teach these key portions of the Bible 9 ▼ C a l v i n T h e o l o g i c a l S e m i n a r y Forum • Winter 2013 Q. What is your only comfort in life and in death?

Engaging the Heidelberg Catechism Christ, “why are you called a Christian,” that

▼ is, a follower of Christ? to children, new Christians, and laypeople Here is Christian as a way of instilling in them the funda- Because by faith I am a member of mentals of the Christian faith. And that is doctrine at its best— Christ and so I share in his anointing. precisely what the HC does also, as it weaves I am anointed to confess his name these basic elements of Scripture into the not just a summary of [prophet], to present myself to him as threefold structure: we come to know our divine revelation but a living sacrifice of thanks [priest], to misery through the (summary of the) com- strive with a good conscience against mandments (Q&A 3-11); we come to know also a call to respond sin and the devil in this life [king], our deliverance through the gospel as sum- and afterward to reign with Christ marized in the creed and the sacraments to that revelation in over all creation for all eternity [king]. (Q&A 12-85); and we learn ways to show our (Q&A 32) gratitude through the Ten Commandments Christian living. and the Lord’s Prayer (Q&A 86-129). What Christ is anointed as prophet, priest, and we have in the HC, therefore, is biblical con- king; we belong to Christ; therefore, we too tent within a biblical structure, resting on a does it “comfort” us (Q&A 52, 57, 58)? What are anointed to be prophets, priests, and biblical foundation. “good is it” to us (Q&A 59)? How does it kings. Here is Christian doctrine at its best— “remind and assure” us (Q&A 69, 75)? This not just a summary of divine revelation but Practical Focus is not academic theology, but pastoral and also a call to respond to that revelation in The HC is not only a profoundly biblical relational theology, doctrine that is con- Christian living. document but also a very practical one—in nected to people. The HC is not, of course, without its two senses in particular. First, it does not The HC is practical, secondly, in that it limitations and flaws. It does not have a well- treat biblical doctrine abstractly but always also highlights Christian practice—that is, developed doctrine of the new creation, for relates it to the individual Christian or the how we as Christians can, may, or should example, or of the church as mission. And it Christian community. This is clear already respond to the biblical truths that are pre- contains a sharply polemical question and in the opening question and answer, where sented. This is most clearly seen, of course, in answer on the Roman Catholic mass (Q&A Christ is presented not as an abstract theo- the third section of the catechism on grati- 80) that the Christian Reformed Church has logical concept but as a person to whom I tude, which teaches us how “in all our living judged to be an inaccurate representation belong, someone who is “my faithful Savior,” we may show that we are thankful to God of official Catholic teaching. But the HC’s someone who “has fully paid for all my sins for all he has done for us” (Q&A 86). But remarkable shelf life is a testament to its with his precious blood, and has set me free this emphasis is also found earlier in the sec- resonance with the grand themes of Scrip- from the tyranny of the devil.” All of this is ond section on deliverance. In Q&A 31, for ture and to its exquisite blend of doctrine part of the comfort of the gospel, addressed example, the catechism explains that Jesus and piety. Little wonder that the CRC has to people in great spiritual “dis-comfort” is also called Christ, or the anointed one, always recognized the HC as one of its con- and in need of that good news. because he was ordained by the Father and fessions and has covenanted in its Church This emphasis on the practical applica- anointed by the Holy Spirit to be our chief Order (Articles 54.b, 63.b) to employ the HC tion of doctrine is found throughout the prophet, only high priest, and eternal king. as a key tool in the preaching and teaching rest of the catechism as well: How does this Then the catechism goes on in the very next ministries of the church. We join Reformed teaching “help” us (Q&A 28)? How does it question to talk about our response to the and Presbyterian churches across the globe “benefit” us (Q&A 36, 43, 45, 49, 51)? How threefold office of Christ. If Jesus is called in wishing the HC a happy 450th!

10 C a l v i n T h e o l o g i c a l S e m i n a r y Forum • Winter 2013 ENGAGING THE FORMS OF UNITY

The Canons of Dort

he Canons of Dort were pro- views presented by the Remon- The Teaching of the Canons by Richard duced in 1618-19 by the careful strants and of a final collation of There are five “heads” or basic Muller, and concerted effort of delega- the reports of the delegations. theological topics in the Canons, P.J. Zondervan tions of clergy and theologians divided into four sections. They Professor of Historical sent from nearly all parts of Common Misunderstandings deal respectively with (1) “Divine Theology Reformed Europe for the sake of settling of the Canons Election and Reprobation”; (2) Tthe controversy over the teachings of Jacob Of the three Forms of Unity, the “The Death of Christ and Human Arminius (1559-1609). Arminius’ formal Canons of Dort have been the least Redemption”; (3-4) “Human Cor- statement of his theology and his differ- understood and least appreciated. ruption” and “Conversion to ences with the generally received teachings Much of the reason for this lies in God”; and (5) “Perseverance of the of Reformed church (in which he was an a reductionist reading of the Can- Saints.” It should be immediately ordained minister and a professor) were pre- ons through the lens of the rather obvious that the actual order of sented to the States of Holland in 1608 in his unfortunate phrase, “five points the Canons does not correspond Declaration of Sentiments. He argued that of ” and the even more with Total depravity, Uncondi- grace ought to be understood as resistible; problematic attempt to explain the tional election, Limited atonement, that human beings, once saved, might be canons with the acronym TULIP. There are , and Perseverance of the able to resist God’s grace to the point of ren- five doctrinal topics addressed by the Canons Saints. Examination of the teachings of the dering it ineffectual; that God’s election rest- not, however, because “Calvinism” can be Canons, moreover, demonstrates that even a ed on foreknowledge of faith. He also argued collapsed into “five points” but because the re-ordering of the acronym into something that the Belgic Confession and Heidelberg articles of doctrine put forth by the Remon- like ULTIP is problematic. The only one of Catechism ought to be revised, particularly strants contained five main sections. The these terms actually present in the Canons on those doctrinal points not absolutely fun- broader teachings of the “Calvinist” or, as is “perseverance of the saints.” And whereas damental to salvation—presumably for the more accurately named, “Reformed” church- can be elicited from sake of broadening the definitions in order es remain in the Belgic Confession and the the actual words of the Canons, the remain- to make the views that he and his follow- Heidelberg Catechism. The Canons of Dort ing terms can only be applied to the Canons ers held confessionally acceptable. He must serve as an interpretive codicil or appendix with difficulty and much explanation. certainly have recognized that views like his to the two main confessional documents, The first topic is not simply about uncon- had been previously rejected by a series of set against the Remonstrant articles for the ditional election. At issue here is the univer- synods as not falling within the confessional purpose of preventing a mistaken reading of sal sinfulness of the human race; the wages boundaries. Reformed doctrine. The acronym TULIP is a of sin, namely, eternal death; and the loving After Arminius’ death, his followers con- modern attempt, originating probably in the intention of God to save all those who believe tinued to argue their views in a Remon- early twentieth century and certainly not in in Christ through the preaching of the gos- strance or “protest” (1610), signed by forty- use before the late nineteenth century. Not pel. All who believe in Christ will receive six clergy. A response or Contra-Remon- only is it reductionistic, it has often led to the gift of life eternal, whereas those who do strance, followed as did an unsuccessful a very mistaken and narrow reading of the not believe remain under the anger of God conference at the Hague in 1611. In order Canons. The best use that one can make of against sin. The Canons specifically state to resolve the controversy, the States Gen- it is to indicate how the Canons cannot be that the cause of all sin, including unbelief, eral called a National Synod to convene at easily wedged into its terms. resides in human beings alone—but, as the Dort or Dordrecht in 1618. Delegates were Apostle Paul teaches, salvation is the free gift appointed to the Synod from the various of God (Eph. 1:4-5; 2:8, 10; Phil. 1:29). provinces of the Netherlands, the Walloon The Canons continue, in their second churches resident in the Netherlands, the Of the three Forms of topic, to underline the solely gracious nature faculties of the universities or academies of Unity, the Canons of of salvation by identifying Christ’s sacrifice Leiden, Groningen, Harderwyk, and Mid- as full and perfect satisfaction for sin, “suffi- delburg, and from a series of Reformed cit- Dort have been the cient to atone for the sins of the whole world.” ies and principalities throughout Reformed This sufficiency provides the basis for the Europe. The French delegates were forbid- least understood and Canons’ declaration that the gospel should den to attend by Louis XIII. The Canons of be preached to all people. In addition, the Dort were the result of numerous confer- least appreciated. Canons insist that “all who genuinely ences among the delegates concerning the believe” in Christ are saved by him ▼ 11 C a l v i n T h e o l o g i c a l S e m i n a r y Forum • Winter 2013 Q. What is your only comfort in life and in death?

The Canons of Dort This language of the marks is important and

▼ also often misunderstood. The issue is not from sin and death. How such a doctrine All fall short of to restrict the life or activities of the church could be characterized as “limited atone- true righteousness. but rather to identify the specific identifying ment” is difficult to comprehend. Of course, characteristics that reveal the presence of the the Canons also acknowledge that not all Salvation is available true church as the place where the work of human beings will be saved. On the one salvation as rightly presented and adminis- hand, attributing all salvation to the utter only through the tered in Word and sacrament. graciousness of God, the Canons declare The ongoing preaching of the Word and that all those whom God has chosen will utterly serious call administration of the sacraments noted in by grace be given faith and led to salvation. of the gospel to turn the last article of the third and fourth top- On the other hand they also declare that ics leads directly toward the issue taken up the fault of unbelief lies in human beings to God and believe in the fifth topic, the perseverance of the themselves. saints. Here too the Canons can be mistaken This salvation is not something earned in Christ as savior. or caricatured. They in no way indicate an by human beings either on the basis of easy victory over sin and path to salvation their works or because of a human choice or an assumption that once a person is saved to be faithful and election is not based on The unconditionality of God’s grace stands by grace through faith alone that a person’s foreknowledge. Rather, salvation is entirely in direct relation to human inability in sin, life need not reflect the work of the Holy gracious and, given the eternity of God, it is specifically to the human inability to ful- Spirit. The Canons are quick to indicate that an eternally willed graciousness, an eternal fill the divine requirement of righteousness. regeneration does not entirely free Chris- election to salvation in Christ. Election is, This is not a doctrine of “total depravity.” tians from sin. Christian life contains many therefore, unconditional and unchangeable The Canons indicate that all human beings failings and the need for ongoing repentance. while condemnation or damnation arises have a sense of moral good and even a will to What the Canons also teach, however, is that solely on account of sin. Just as election is accomplish it. Rather this is a doctrine of the perseverance in salvation is not a human manifest in time through the work of Christ utter inability of human beings to save them- work that can fail but an unfailing work of in the preaching of the gospel, so too is selves from their own sinfulness, whether by divine grace. The means of grace are also, assurance of election an aspect of Christian means of the light of natural reason or by therefore, means of perseverance. life in the world. Assurance arises not from means of observance of the law. All fall short inquiry into God’s plan but the experience of true righteousness. Salvation is available Conclusion of faith in Christ, sorrow over sin, and thirst only through the utterly serious call of the As indicated by the consistent citation for righteousness. Reprobation is touched gospel to turn to God and believe in Christ of Scripture throughout the Canons, their on briefly as the divine will to pass by some, as savior. Our acceptance of the gospel is teachings are not scholastic, speculative, or leaving them to their sinful ways, and finally itself founded on God’s grace. philosophical. Their arguments may be a judging them on the basis of their sin to final The Canons also insist that the gospel bit more complex than what we find in condemnation. Reprobation is not presented does not address human beings as if they the Belgic Confession and Heidelberg Cat- as God rejecting innocent people from all were puppets, does not abolish human free- echism—but that is because the Canons are eternity. dom, and does not coerce into salvation. not the basic confession or the catecheti- The problem of the human condition that Rather the gospel is the principal means by cal instruction of the church. They are a was introduced at the beginning of the first which God revives and heals human beings response to a theological problem. Debate topic of the Canons together with the topic corrupted by sin. The other means appointed over Arminian teachings continues and the of conversion to God appears again in the by God are the sacraments and church disci- Reformed churches continue to affirm the third section of the Canons (topics 3-4) and pline, namely, the three marks of the church biblical truth presented by the Canons of provides a more complete explanation of the in Reformed thought. The sacraments and Dort. underlying issues addressed in the first topic. church discipline are witnesses to the gospel.

12 C a l v i n T h e o l o g i c a l S e m i n a r y Forum • Winter 2013 ENGAGING THE FORMS OF UNITY

The Confessions in the Church We asked a cross-section of pastors if they could provide input and illustrations as to how their preaching and their church has engaged the Confessions. Below are some of their responses.

How have you used the Confessions in people a voice that echoes down through the to count. As an example, our tagline, “A your congregational worship? generations … . The point is big for me as I Place to Belong,” comes through direct influ- lead into the use of the Confessions. They ence of Heidelberg Catechism Q&A 1. We Kevin Adams: We have used the Confessions teach the church to believe Jesus led the also use the Confessions in new members’ liturgically during the “call to confession” church yesterday, to know they are part of classes. Also, I have personally become a and “assurance of pardon” segments, as a story bigger than just today, and that they huge advocate of one-to-one discipleship in prayers—especially the sections on the Lord’s serve a God who is greater than tomorrow. line with 2 Timothy 2:2. I begin with teach- Prayer, in the segment on “God’s will” (e.g., ing people how to preach and articulate the the Ten Commandments), etc. We have also In what other ways have you made the basic gospel message according to an outline used the Confessions as preaching guides, people in your congregations aware of that I have developed in accordance with with series on the Lord’s Prayer, the Ten the rich heritage of the Confessions? Q&A 2 of the Heidelberg Catechism (Sin, Commandments, and the Apostles’ Creed. Salvation, Service). Much of the language Kevin Adams: We put part of Q&A 1 of the that I use in this outline is taken directly Kris Vos: I occasionally consult the Confes- Heidelberg Catechism into our church vision from the Catechism. After people get this sions in sermon prep if I know they address statement: “We aim to be a biblical commu- outline down, I move them through the a particular topic. I spoke recently on the nity that experiences the wonder of grace in basics of Christian teachings. In doing so, I sovereignty of God, so I did some research a way that frees us to wholeheartedly serve teach people about the Catechism, the Belgic through the Confessions. Though I did not God.” We have also used the Confessions in Confession, and the Canons of Dort. quote them, they were certainly founda- small groups and adult education classes— tional for what I taught. Like Kevin, we have especially the Heidelberg Catechism. done series on the Ten Commandments, the Any final thoughts about the usefulness of the Confessions for people today? Apostles’ Creed, and the Lord’s Prayer where Kris Vos: I do a little expounding on essen- the Catechism is a key resource. tials for each class of new members that Peter Choi: I’m convinced the Creeds and comes through. Q&A 1 is a constant at Brian Ochsner: Personally, in my preach- Confessions continue to be a source of wis- Crossroads’ funerals. ing I like to quote the Catechism with dom and guidance for the church today. Especially the Heidelberg Catechism, which some of its great one-liners to convey a par- Brian Ochsner: We are still strongly com- seems to me to tap into a heart cry that has ticular truth. Preaching in our evening ser- mitted to teaching our young people the been expressed by every human generation, vices still uses the Confessions. Also, while Heidelberg Catechism in 9th and 10th grade. arising from questions like: Where do I leaning heavily on the Apostles’ Creed, we And then we focus on the Belgic Confession belong? Or better, to whom do I belong? If like to incorporate the Nicene Creed, the in 12th grade. Athanasian Creed, and various parts of the we can identify the need of our generation Contemporary Testimony into our time of Scott Vander Ploeg: Our church has been (and every generation) as a deep sense of response following the sermon, giving the shaped by the Confessions in ways too many alienation and homelessness, the Heidelberg Catechism provides wise and winsome counsel by pointing the way home. In Ann Arbor, I found the HC to offer compel- ling answers in a campus ministry context, where so many college students in search of identity and meaning stood to benefit from the wisdom of others who have gone before. Young people valued hearing that prior gen- erations had questions and struggles strik- ingly similar to their own; it provided a point Kevin Adams, Peter Choi, Brian Ochsner, Scott Vander Kris Vos, of connection and a sense of belonging—not Granite Springs Cornerstone CRC, Sully CRC, Ploeg, Sunlight Crossroads Church, Ann Arbor, MI Sully, IA Community CRC, Church, only to Christ but also to the community of Lincoln, CA Port St. Lucie, FL Schererville, IN God’s people throughout history.

13 C a l v i n T h e o l o g i c a l S e m i n a r y Forum • Winter 2013 Called to Serve at C.T.S.

Mentored Ministries: Joining the Church in Forming Students By Rev. Al Gelder, Director of Mentored Ministries and Chris Wright, Mentored Ministries Office Administrative Coordinator

n an age of constant a cross-cultural setting peer interactions all come together in writ- change, in a semi- and a pastoral min- ing and discussing theological reflection nary of constant istry setting (intern- papers in mentoring groups. CTS is not just Ichange, some things ships). We continue a place to pack the brain full of theologi- don’t change. Back in to need (and appreci- cal facts. It really is a place where students the day of typewrit- ate) churches that offer are formed for ministry. And it does take ers and mimeograph students these minis- a “village”— professors, vocational mentors, machines and rotary try opportunities. But internship supervisors, a local church, fellow Al Gelder Chris Wright dial telephones, the there’s so much more, students—to do the vital work of preparing a “Field Education” office and relationships person for ministry. was located in the same place as it is today, (mentoring) are at the core. There are a lot of pieces in the ever- possibly the only CTS office that can say this. Every M.Div. and M.A. student (M.T.S. changing world of “field education/men- Back then students visited this office to see as well) is in a mentoring group. Each group tored ministries.” Some are new, many have about preaching opportunities and to learn has a wise leader (professor or pastor) who a long history. None are just “hoops” to about summer field assignments (as intern- builds a relationship with a group of stu- jump through. As CTS has more students ships were called back then). dents during the two or three years of the working at a distance, there will be more While preaching opportunities and students’ program here. Equally important changes in the ways that integration and internships are still part of student life, the is the development of a peer group where reflection happen. But the results will be the work of this office certainly has changed. “iron sharpens iron.” No one can go through same: CTS students who are whole persons, For one thing, the name has changed a few seminary or through a ministry career as prepared to serve our Lord and his body, the times—from “Field Education” to “Forma- a “lone ranger.” It never works well, and church. tion for Ministry” to the current name: churches end up paying the price if a pastor If you or your congregation want to “Mentored Ministries.” At the heart of Men- thinks he or she doesn’t need others. know more or wish to investigate inviting tored Ministries is the integration of head, Mentored Ministries also provides a a student to preach or serve as an intern, heart, and hand. Yes, students still have place for theological reflection. Scripture, please contact us at mentoredministries@ the opportunity to apply their learning in class learning, internship experiences, and calvinseminary.edu or 616-957-6064.

New Staff Update

inny Bult De Jong is not a new like International Aid, Kids to disciple students and lead small groups face at CTS but is now sitting Hope USA, Au Sable Institute for for faith formation. But the Colorado team in a different chair. She has Environmental Studies, and most learned from us too—especially the cohe- Jgiven up her seat on the Board recently, Stephen’s Children. “ sive and comprehensive view of God and his of Trustees in order to serve the Over her years of service, world that Reformed theology showcases.” Seminary as chief financial and she has seen Christ’s church in Jinny is thrilled to be called to serve operating officer. And she sees action—from Honduras to Kosovo with the community of Calvin Theological this as a capstone opportunity to Korea to Cairo; from Dallas to Seminary under the leadership of President that allows her to return to her Jinny Bult DeJong Chicago to Grand Haven, MI. But Jul Medenblik. And as she looks ahead, her first love—higher education. perhaps her best preparation for prayer for all those who love and support Echoing the Psalm 16, Jinny recounts serving at the Seminary is her partnership CTS, including herself, is that we dream big with joy how the boundary lines for her have with husband Rev. Andy De Jong, whose for this seminary in its life-giving engage- fallen in pleasant places. “God has given me career included both campus ministry and ment with God’s Word and world, always wonderful opportunities to serve and grow church planting. remembering that nothing is impossible in his world-wide Kingdom work. After two “The most formative experience for us with God. wonderful assignments at Calvin College, as a ministry couple were the years Andy Jinny and Andy still love Colorado where first as Dean of Women and then 10 years served Intervarsity campus ministry at CU their adult children have settled in Fort later as Vice President for Student Life, I in Boulder, CO, called and supported by Collins: Joel and married daughter Joy with was able to learn and lead in organizations Home Missions of the CRC. We learned how her husband Tim Lago.

14 C a l v i n T h e o l o g i c a l S e m i n a r y Forum • Spring 2012 “ By the grace of God, I look forward to building on the foundation others have laid in strengthening Calvin Theological Seminary’s ability to produce great preachers and great leaders who serve the Church which serves God’s mission in this world.”

Jul Medenblik Calvin Theological Seminary President

Geert Egbert Boer Louis Berkhof Samuel Volbeda R. B. Kuiper John H. Kromminga James De Jong Cornelius Plantinga Jr. CTS Founder President from President from President from President from President from President from 1876-1902 1931-1944 1944-1952 1952-1956 1956-1983 1983-2002 2002-2011

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Our high-quality M.Div., now in a distance format. Calvin Theological Seminary has provided excellence in theological training for 136 years. Beginning Fall 2012, we are making the same education available anywhere in the world with our distance M.Div. program. You can now receive sound Reformed theological preparation for ministry while staying rooted in your current context.

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