WILLIAM VAN DOODEWAARD, HUNTINGTON UNIVERSITY A Transplanted Church: the Netherlandic Roots and Development of the Free Reformed Churches of North America
Introduction and denominational development only came two hundred years later. These later arriv The history of Dutch Reformed denomina als reflected the intervening development of tions in North America dates back almost the church in the Netherlands, many now 400 years to the time when The Netherlands having a varied history of secession from was a maJor sea-power with colonial ambi the state church and ensuing union with tion. In 1609 the explorer Henry Hudson or separation from other secession groups. was sent out by the Dutch to examine pos Most of these immigrants settled into already sibilities for a colony in the New World. established Christian Reformed Church con Dutch colonization began soon afterwards gregations, some joined congregations of the with the formation of New Netherland Reformed Church in America, some chose under the banner of the Dutch West India existing Canadian Protestant denominations, Company. The colony at its peak consisted and the remainder established new denomi of what today makes up the states of New nations corresponding to other Dutch Re York, New Jersey, and parts of Delaware and formed denominations in the Netherlands.4 Connecticut.] With the colony came the establishment of the first Dutch Reformed One of the new presences in the late 1940s church in 1628 in the wilderness village of and early 1950s was a qUickly developing New Amsterdam. This small beginning of a association of independent Dutch Reformed viable Dutch community set in motion cen congregations sharing similar theological turies of Dutch migration to North America, convictions and seceder roots. In their for forming a transatlantic development of the mation they drew upon both the great Dutch various streams and factions of Dutch Cal Reformed influx to Canada of the time and vinism. 2 the earlier Dutch Reformed churches of the United States. Representing an early seceder The Canadian experience of Dutch influx strain of Dutch Reformed theology and would follow at a later time. Aside from a tradition, primarily found in the Christelijke small number of immigrants to the Lunen Gereformeerde Kerken (CGK), they were not berg, Nova Scotia area in the 1740s and at home in either the Reformed Church or 1750s,3 the main tide of Dutch immigration the Christian Reformed Church.5 In time 16 Canadian Journal of Netherlandic Studies
these congregations would become the Free vergence. The general belief was that church Reformed Churches of North America. members should strive to promote a return to orthodoxy within the established church. 12 Netherlandic Roots The immediate impetus for secession came as the two diverging streams of the state church In order to accurately grasp the North Ameri ( liberal vs. pietistic ( clashed in a local situa can history of the Free Reformed churches as tion. 13 a transatlantic development, it is necessary to outline their European origins. The roots are In December of 1833, Hendrik DeCock, found in the Netherlands, where the denomi a fiery and popular evangelical preacher in nation began in 1834 as a result of a seceding Ulrum, Groningen was barred from preach movement out of the state church - the Neth ing for challenging the official enlightenment erlands Reformed Church.6 This was the first ideology of the church. 14 Soon after, the con movement of exodus from the state church of gregation was barred from use of the church the Netherlands during the post-Reformation building. This led to a coalition of sympa period, though it represented a long line of thetic ministers and church members signing dissent within the state church. 7 the Act of Separation or Return on October 14, 1834,15 outlining the reasons for seces During the late 17th century, it was increas sion: freedom of conscience in worship and ingly common for small groups of the pious, the need to return to the Reformed confes called 'conventicles', to meet for spiritual sional-ism, liturgy, and worship expressed by encouragement and prayer. These meetings the Synod of Dordt. 16 were usually held during the week by those who felt the Dutch state church was becom Despite persecution, the secession move ingincreasingly nominal and the preaching ment spread quickly across the Netherlands. lifeless and abstract. Central to these groups Seceder delegates meeting in early synods was a focus on themes of human inability and soon realized that the relative isolation of sin, the centrality of the person and work of various churches and regions, and the fact Christ in salvation, and the "vital, personal that there had been no national synod in the realization of such doctrines through heartfelt Netherlands for over 200 years, meant dif experience."8 This movement of godly piety, ferent emphases in doctrine and practice had often termed the Dutch Second Reformation,9 developed. These differences would lead to focused not only on heart religion, but also divisions, forming different denominations on the crucial importance of orthodox doc from the 1834 secession, the mainstream of trine faithful to Scripture and the heritage of which, known as the Separated Churches, the Reformation. 10 became the Christelijke Gereformeerde Kerken (CGK)Y However, these differences would In some congregations the conventicle move also remain within both the CGK and their ment soon encompassed the entire church, equivalent, the Free Reformed Churches in in others it remained "a church within a North America, at times creating renewed church."ll Coexistence was maintained within tensions and conflict. the Dutch state church, despite increasing di- A Transplanted Church: the Netherlandic Roots and Development of 17 the Free Reformed Churches of North America
Two main streams developed in the CGK dur viewed as legitimate two kinds· of church ing the 19th century, the Drenthe party and membership: communicant members, and the Gelderland party. 18 The Drenthe party adult baptized but non~communicant mem was steeped in the tradition of the Dutch Sec bers.24 Baptized but non-communicant mem ond Reformation. 19 Known for stern sobriety bers should have their children baptized. The with ascetic tendencies, it emphasized the Drenthe party, in line with their view of the preaching of the law (the Ten Command church as a mixed body of believers and un ments, what God requires of mankind) as believers, strongly stressed the requirements preparation for the gospel, distinguished be- for worthy partaking of the sacrament of the t ween the presentation of the gospel and the Lord(s Supper, warning against the dangers offer of grace,20 and stressed the necessity of of "easy believism. "25 the development of conviction (recognition) of prior to conversion. Hand in hand with In contrast, the Gelderland party argued that this clune a strong emphasis on the sover the church was to be the body of true believ eignty of God in election: the fact that He ers only, and all confessing members should whom He will save. The preaching of partake of the Lord's Supper. There was to be the Dremhe men, of which Hendrik de Cock only one kind of membership in the church, was a l
as sinful, arguing that it was premature and neither of which were compatible with their unjustified, as the state church even now was "Drenthe faction" theology. not false, but rather "sick."3l A union move ment in 1892 sought to draw the earlier CGK In Michigan, Dutch settlement had begun in seceders into a unified secession church with the Grand Rapids area under the leadership the Doleantie, and succeeded in initially at of Albertus Van Raalte in 1846-47.37 Around tracting the majority of the CGK into what the turn of the century several Netherlands became the Gereformeerde Kerken (GK).32 A Reformed Congregations were founded minority continued separately, citing concern there by Dutch immigrants.38 In 1923, the with Kuyper(s theological direction in areas Ottawa Avenue Church of the Netherlands of covenant, common grace, and culture. The Reformed Congregations was founded, made chief fear was that the teaching of Kuyper on up of members from the others who favored covenant and election would lead to the view the use of English in the church services. that the visible church was the elect, and as a They called a teaching elder from New Jer result preaching would become focused pri sey, James Wielhouwer, to pastor them. Very marily on sanctification, leading to a nominal quickly controversy ensued, and Wielhouwer church.33 During the following two decades along with twelve families left to establish a large number of CGK congregations which another congregation which would take had joined the union into the GK returned to the name Free Reformed. Wielhouwer was the CGK, ensuring its continued history and ordained as pastor of this congregation by an influence as one of the main Reformed seced other independent Reformed Congregation(s er denominations in the Netherlands.34 pastor, Rev. Locker of Kalamazoo, Michigan. 39
The Early American Immigrants - The 19005 to In late 1943 to early 1944, a second group 19405 left the Ottawa Avenue Netherlands Re formed Congregation due to its reticence to The North American beginnings of the Free call a minister in its vacancy. Rev. Benjamin Reformed denomination date back to the Densel, at this time pastor of the Free Re 1920s, when a congregation of the Nether formed Church of Clifton, NJ, met with this lands Reformed Congregations35 deposed its second group on a visit to Grand Rapids minister in Clifton, New Jersey. Part of the in November, 1943.40 Soon afterwards the congregation did not accept this action and consistory of the Clifton congregation agreed began an independent congregation on No to a request by the group to supervise their vember 7, 1921 around this minister, calling institution as a congregation, and an organi themselves the "Free Reformed Church."36 zational meeting was held on June 28, 1944. The congregation was made up of Dutch im This second group took the name Rehoboth migrants, many of whom had arrived in New Reformed ChurchY On November 1,1944 Jersey around the turn of the century and had the two groups (Free and Rehoboth) united belonged to the GG in the Netherlands. As under the name of the latter congregation.42 a result, on arrival in America they formed their own Netherlands Reformed Congrega The newly united congregation began the tions, rather than joining the RCA or CRC, search for a pastor, leading to contact with A Transplanted Church: the Netherlandic Roots and Development of 19 the Free Reformed Churches of North America
Rev. C. Smits, a pastor of the CGK in the as an exhorting elder in the CGK in Veen Netherlands. Smits did not move to America wouden, Friesland. In the spring of 1950 he permanently, but he came for two preaching was invited to Grand Rapids to the Rehoboth stays, in 1946 and again in 1947. Through Reformed Church '(which in the meantime him the congregation began its correspon had been renamed Rehoboth Old Christian dence with the CGK, establishing an official Reformed Church to better identify with the corresponding relationship in 1947, and CGK in the Netherlands,so while at the same broadening its search for a pastor in this time distinguishing itself from the Christian Dutch denominationY In 1948 a call was ex Reformed Churches of North America). He tended to, and accepted by Rev. G. Zijderveld was interviewed to discuss the possibility of the CGK. of working among the growing numbers of Dutch immigrants in Canada, with the result Schism, Expansion and New Connections - the that he was given official support for the task. 1950s In April 1950 an Old Christian Reformed Church was instituted at West Flamborough The late 1940s and 1950s saw nearly near Dundas, meeting in the Presbyterian
200 1000 Dutch emigrants moving to Canada, Church in Canada at Christie(s Corners. the natlon from which their chief liberators had come ..... Canada was seen as a land of Around the same time, during the summer economic opportunity, peace, freedom, and of 1950, the CGK in the Netherlands sent arelter locial conservatism than the Nether Rev. Jacob Tamminga, "a prominent minister land.... ' flor some, the threat of Soviet expan-' in the Netherlands serving a large congrega sion was a factor in the journey to Canada.46 tion,"51 on a fact-finding and preaching mis Canada was seen as the land of better oppor sion to CGK immigrants in Canada and the tunity and a brighter future. USA. He found that CGK immigrants were dissatisfied with existing church options, In the Netherlands the CGK initially encour missing the experiential preaching they were laed tts emigrating members to affiliate with accustomed to in the Netherlands.52 Groups the CRC in CanadaY However as the CGK were beginning to organize, at first holding lmmlarants came to Canada they soon real worship services in private homes. 53 In the ized that the differences with the GK in the year following his return to the Netherlands, Netherlands carried over to their new home, a church was instituted in Chatham, Ontario, although the CRC in America had had a on April 24, 1951.54 Tamminga, seeing the somewhat different history.48 This was es need for a preaching ministry and organiza pecially true as many of the GK immigrants tionalleadership in Canada, accepted their to Canada were strongly Kuyperian in their call to him as pastor and was installed on covenant theology. August 23, 1951.55
Among the Dutch immigrants immediately Church formation in southern Ontario now follOwing World War II came the family of began in earnest. However, with the growth Jetse Hamstra, who arrived in the area of came an early clash and division. In 1951 an Dundas, Ontario in 1948.49 He had served Old Christian Reformed Church was insti':' 20 Canadian Journal of Netherlandic Studies
tuted in Smithville (east of Hamilton) under formed denomination continued to organize the lead of Jetse Hamstra and the Dundas new congregations at a rapid pace. In 1953 consistory. In 1952, under the leadership of a group of ten people came together to form Jacob Tamminga and the Chatham consistory, the Free Christian Reformed Church of Ham a congregation was formed in St. Thomas. The ilton. 59 A year later Free Christian Reformed five congregations of Grand Rapids, Dundas, congregations were established in Toronto Smithville, Chatham and St. Thomas together and in Mitchell, Ontario (near Stratford), formed a classis (association of churches) and in 1955 a congregation was instituted in full correspondence with the CGK in the in Aldergrove, British Columbia, made up Netherlands. Despite the common ties, there of families who had heard of the Free Chris were from inception two distinct theological tian Reformed Church in Ontario.60 In 1958 roots of the churches. Grand Rapids,· Dun a congregation was instituted in London, das, and Smithville felt a closer affinity to the Ontario, made up of members who had be Drenthe party theology, shown in both the longed to the one in St. Thomas. 61 Grand Rapids roots in the Netherlands Re formed Congregations and in the leadership The 1950s saw several new pastors coming of G. Zijderveld56 and Jetse Hamstra, while to the two denominations. The Old Christian Chatham and St.Thomas were more reflective Reformed Church of Grand Rapids called of the Gelderland party, with close ties to the Rev. C. Smits, who stayed for two years mainstream of the CGK then returned to the Netherlands. In 1954 he ordained and installed Jetse Hamstra of Once instituted, St.Thomas sought to call Dundas as the pastor of that congregation. CGK pastors who shared their roots and ties After Smits' departure the Grand Rapids in the Netherlands. A call was first extended congregation turned to a number of English to lH. Velema,57 arousing the reaction of preachers during the period 1956-1959 to Grand Rapids with the support of Dundas supply their pulpit. 62 Contact was made with and Smithville. Grand Rapids argued that as the Free Church of Scotland and Westmin "mother" church in North America it should ster Theological Seminary. Rev. l MacSween have deciding authority over the calling of of the Free Church in Toronto, and Rev. M. pastors by new congregations. At a meet- MacRitchie of the Free Church in Detroit, ing on April 22, 1953, the classis deposed both preached in the congregation, as did the consistory of St.Thomas from office, a Dr. William Young, Dr. David Freeman, Prof. move not well received by St.Thomas and John Murray, and Terence Atkinson, at the Chatham. 58 These events split the fledgling time a student at Westminster Theological denomination in two: the "Old Christian Seminary in Philadelphia.63 Under the latter's Reformed Church" (Grand Rapids, Dundas, preaching in 1956-57, the Grand Rapids con Smithville) and the "Free Christian Reformed gregation experienced a wave of revival. 64 Church" (Chatham and St.Thomas). The same years marked the arrival of a During the remainder of the decade, the number of CGK pastors called by the newly Old Christian Reformed Churches remained formed Free Christian Reformed congrega largely static, while the Free Christian Re- tions in Ontario. Rev. l Overduin left Amelo A Transplanted Church: the Netherlandic Roots and Development of 21 the Free Reformed Churches of North America
for St. Thomas in 1955, Rev. WF. Laman left being in the denomination.69 On October 11, Rotterdam for Hamilton in 1956, and Rev. C. 1967, the West Flamborough (Dundas) Old Noordegraaf left sGravendeel for Chatham in Christian Reformed congregation rejoined the 1958.65 The arrival of these pastors further denomination, ending the schism, with (the solidified the transatlantic connection be first presence of Rev. Hamstra( noted in clas tween the CGK and the Free Christian Re sis minutes. 70 formed Churches in Canada. While some ebb and flow remained, the Reunion, Growth and Missions (The 1960s and denomination was at this point firmly estab 1970s lished on the Canadian scene. Congregational life, especially the development of men's and In 1960 the division ended between the Old ladies' societies, catechism classes and young and Free Christian Reformed Churches. The people's societies, was in evidence from the reunification process began with Grand Rap- earliest days of each congregation, the new call to J. Tamminga to pastor them, which denomination transplanting an instant mi accepted in September 1960.66 A month crocosm of church life in the Netherlands. later, on October 13, 1960 a combined clas- Statistical records indicate that, aside from meeting of the Old and Free Christian occasions of theological controversy and Refonned Churches (with the exception of schism within congregations, growth dur- DUtldas, which remained alooD was held at ing the 1960s and 1970s remained steady, which the "deposing of the consistory of the though overwhelmingly by natural increase StThomas Free Reformed Church by the rather than new members. of the Old Christian Reformed Church WIlli acknowledged to be an error. "67 These two decades also saw the develop ment for the first time of a pastorate trained Half a year after the reunion, in April 1961, in North America. In 1967 A. Stehouwer the first Synod of the Free and Old Christian was accepted as a ministry candidate, while Reformed Churches was held. After watching Cornelius Pronk, a graduate of Calvin Theo the developments of the new denomination, logical Seminary, was ordained at Aldergrove the independent Free Reformed Church of in 1968. In 1971 L.W Bilkes was examined Clifton, New Jersey joined in 1965.68 Synod and accepted as a candidate for the ministry, records of 1968 indicate that the Old Chris while in 1972 a colloquium doctum was held tian Reformed congregation of Artesia, Cali for G. Hamstra, a graduate of Westminster fornia, had been closed, since its member Theological Seminary and pastor of the ship had declined after the period of vacancy Presbyterian Reformed Church in Toronto, follOwing the departure of G. Zijderveld to who had accepted a call to the congregation the Netherlands. Congregations in British of Dundas .. 71 The Synod records of 1974 Columbia such as Aldergrove and Pitt Mead indicate that Carl Schouls and Pieter Van ows maintained a steady existence during derMeyden were accepted as students, and this period, while two Alberta congregations sent to the Protestant Reformed Theological appeared at Red Deer and Edmonton for a Seminary in Grand Rapids; 72 in 1977 they time, but were noted in 1967 as no longer were accepted as candidates for the pastoral 22 Canadian Journal of Netherlandic Studies
ministry in the churches. Theocharis Joan sion in Spain, initiated by Grand Rapids in nides, a Greek immigrant with English con the 1950s, ended in the late 1960s after the nections, was accepted as a student in 1978.73 remaining missionary rejected infant bap The men were trained in North America, tism.77 However, new opportunity arose in gUided in their development by a denomi 1975 as the denomination agreed to send national Theological Education committee; Rev. M. Rebel to Kwa Ndebele and Venda in the denomination did not establish its own South Africa. 78 This work flourished for some seminary. 74 seventeen and a half years, until increasing violence and unrest forced the white mission The 1970s also mark other denominational workers to leave what was by then a well-es developments: classical and synodical min tablished mission. 79 utes were published fully in English for the first time in 1970. The Messenger, an offi- Challenge and Change (The 1980s, 1990s and cial denominational magazine begun in the since 1960s, became well established as a means of communication and education. Then came The 1980s and 1990s marked a period of the denominational Yearbook in 1974, along challenge and change for the Free Reformed with the unofficial Youth Messenger published Churches of North America. Growth contin by the Young People's League, all of which ued both by natural increase and by influx aided in development of aNorth American from other Dutch Reformed denominations, denominational identity. which suffered divisions over liberalizing tendencies. These factors led tQ the beginning A 1974 synodical decision decreed the King of new congregations: Brantford, Ontario James Version of the Bible was the sole ver (1996), Chilliwack, British Columbia (1991), sion to be used in the life of the church, a Monarch, Alberta (2000), Wellandport, On decision which would become grounds for tario (2002), and St. George, Ontario. New heated debate in the following decades.75 urban mission congregations were also begun The tradition of exclusive psalmody, a heri in Seattle, Washington (1996) and in the tage dating from the 1834 secession(s return Cowichan Valley of British Columbia (2000). to the decisions of the Synod of Dordt of There were also bitter church splits which 1618-19, would continue unchanged. In were allowed to spawn new congregations: many ways, the 1970s proved to be a decade Langley, British Columbia (1980) and Born of solidification and tightening of identity ( holm, Ontario (2003).80 perhaps best identified in the Acts of Synod 1974, which included the newdenomina One example of the continuing historical ten tional name, Free Reformed Church of North sions in the denomination during the 1980s America, which would be changed in 1993, and 1990s was that the Synod saw strong with some struggle, to the Free Reformed concern and debate over committee voting Churches of North America. 76 requirements for the acceptance of theologi cal students. This was noted both in minutes The 1970s also marked the beginnings of and overtures from congregations; one of denominational missionary endeavor. A mis- which stated that owing to the need for a A Transplanted Church: the Netherlandic Roots and Development of 23 the Free Reformed Churches of North America
75% majority in a committee of ten, "over a In some local regions where Free Reformed period of time 3 men could have significant Churches are found, former Free Reformed impact on the kind of men who are allowed members are filling various other Presbyteri to become ministers in our denomination. "81 an, Reformed and, ·evangelical churches. This The committee itself took the bold step of results partly from anglicization, but also in commenting that "since our committee is part from a history of dissension and com made up of lO members, this means that 8 promise traceable in part to the dual Neth out of 10 votes are needed for acceptance. erlandic streams of origin of this denomina Three times we have had to reject an ap tion.Yet positive growth is attested to, as this plicant who was deemed acceptable by 7 of denomination is the nurturing ground'for a your deputies. Your committee has struggled growing and prosperous missionary move with this and is obviously not of one mind."82 ment, a growing number of congregations While the moderate side of the denomination with a history of stability, continued natural pushed for change in this area,83 the conser increase and retention of youth, spiritual vative side pushed for closer ties with the growth, increasingly active ministry in Ca new Heritage Netherlands Reformed denomi nadian communities, and the export of able nation, and especially the use of the Puritan Reformed leaders to other North American Reformed Theological Seminary.84 denominations.
Despite the continuing dissensions,85r he BIBLIOGRAPHY 1990s also witnessed a new foreign mis sion which would prove to be a glowing Beeke, joel R. The Quest for Full Assurance: chapter in the missionary history of the Free The Legacy of Calvin and His Successors. Carl Reformed Churches. Beginning in the late isle, PA: The Banner of Truth, 1999. 1980s a mission was established in Cubulco, Guatemala among Achi Indians. A mission Bilkes, Gerald M. "The Word of God as the ary, Ken Herfst, was sent in 1991, along with 'Seed of Regeneration. '" Free Reformed Theo a medical and linguistic team.86 logical Journal 3 (Fall, 1998): 7-26.
Conclusion Bratt, james D. Dutch Calvinism in Modem America: A History of a Conservative Subculture. The denomination called the Free Reformed Grand Rapids: Eerdmans, 1984. Churches of North America has been firmly established during the past century in North Church Order of the Free Reformed Churches of America and particularly in Canada, though North America. St.Thomas: Free Reformed in many ways, being an ethnic body, it re Publications, 2000. mains isolated from both Canadian society and surrounding denominations. With a rich Dejong, Gerald E The Dutch Reformed Church Reformed heritage, unswerving commitment in the American Colonies. Grand Rapids: to its historic confessional orthodoxy, and sta Eerdmans, 1978. bility in biblical worship, it has much to offer. 24 Canadian Journal of Netherlandic Studies
Free Reformed Classis Minutes 1956-1961. Postma, M. "Twenty-fifth Anniversary of the St.Thomas: Free Reformed Publications, 2000. Vineland Free Reformed Church" in Yearbook of the Free Reformed Church of North America Free Reformed Synodical and Classical Decisions 1984. Grand Rapids: Yearbook Committee, 1961 - 1974. St. Thomas: Free Reformed 1984. Publications, 2000. Pronk, Cornelius. "Experimental Preaching: Free Reformed Acts of Synod 1968 - 1999. How Relevant is it Today?" in 1974 Yearbook St.Thomas: Free Reformed Publications, of the Free and Old Christian Reformed Church 2000. es of Canada and the United States. Grand Rapids: Yearbook Committee, 1974. Gelderbloom, 1. "Twenty-fifth Anniversary of the London Free Reformed Church - Brief Pronk, Cornelius. "In Memoriam: Rev.]. History" in Yearbook of the Free Reformed TammingaJune 10, 1907-0ctober 9,1984" Church of North America 1983. Grand Rapids: in 1985 Yearbook of the Free Reformed Church Yearbook Committee, 1983. of North America. Grand Rapids: Yearbook Committee, 1985. Groeneweg, Pieter L. To God Be Praise: Re port of the First 25 Years of the Free Christian Schouls, Carl A. "Origins and Development Reformed Church of St. Thomas Ontario 1952- of the Free Reformed Churches." The Messen 1977. [ca. 1977] ger vol. xlviii no.7 Quly/August 2001): 11-12.
Introducing the Free Reformed Churches of Schouls, Carl A. 1892-1992. St.Thomas: Free North America. St.Thomas: Free Reformed Reformed Publications, 1992. Publications, 1996. Stehouwer, A. "1973 in Retrospect" in 1974 Kersten, G.H. Reformed Dogmatics: A System Yearbook of the Free and Old Christian Re atic Treatment of Reformed Doctrine. Grand formed Churches of Canada and the United Rapids: Netherlands Reformed Book and States. Grand Rapids: Yearbook Committee, Publishing Committee, 1980. 1974.
Langbroek, G. "Brief History of the Church of Tanis, James R. Dutch Calvinistic Pietism in the Aldergrove, B. c." in 1975 Yearbook of the Free Middle Colonies. The Hague: Martinus Nijhoff, Reformed Churches of North America. Grand 1967. Rapids: Yearbook Committee, 1975. VanderMeyden, Pieter. "Free Reformed Langerak, RobertJr. "Brief History of the Old Church, Grand Rapids, Michigan 1944- Christian Reformed Church of Grand Rapids, 1994" in Yearbook of the Free Reformed Church Michigan" in 1974 Yearbook of the Free and Old of North America 1994. Chilliwack, BC: Christian Reformed Churches ofCanada and the Yearbook Committee, 1994. United States. Grand Rapids: Yearbook Com mittee, 1974. A Transplanted Church: the Netherlandic Roots and Development of 25 the Free Reformed Churches of North America
VanderMeyden, Pieter. "Preaching as the a member of their congregation, a devout Means of Grace." Free Reformed Theological fisherman named Bruin Romcas Comingoe, Journal 3 (Fall, 1998): 7-26. as their minister. H. H. Walsh, The Christian Church in Canada (Toronto: Ryerson Press, Velema, ].H. Wie Zyn Wy? Plaats Van - In 1956, 96). Cf. also Gerrit Gerrits: "The Pas formatie Over - Kyk Op - De Christelyke tor and the Painter: two Members of the Gereformeerde Kerken. Amsterdam: Buiten &: Camminga Family of early Lunenburg, Nova Schipperheijn, 1992. Scotia," Canadian Journal of Netherlandic Stud ies, 19-23. Velema, WHo "The Place of Experience in the Preaching." FreeReformed Theological Journal 4 For a helpful overview of the complex 5 (Fall, 2001): 32-60. history of secession and union during the 19th and 20th centuries among the Dutch Wells, David F., ed. Reformed Theology in Reformed in the Netherlands and in North America: A History of Its Modern Development. America, see the flow chart in the Appendix. Grand Rapids: Baker, 1997. 5 The Christian Reformed Church of North America (CRC) was the product of a later Appendix: Dutch Reformed Church History 19th century secession and union movement FlowchartS7 (1892) in the Netherlands, while the Re formed Church in America (RCA) was equiv NOTES alent to the state church in the Netherlands.
1 Gerald F. Dejong, The Dutch Reformed 6 The state church of the Netherlands (not to Church in the American Colonies (Grand Rap be confused with the Netherlands Reformed ids: Eerdmans, 1978),9-12. Congregations, a Dutch seceder denomina tion. 2 For more on the development of Dutch Cal vinism in the larger Dutch Reformed denomi 7 Bratt, 3. nations see James D. Bratt's Dutch Calvinism in Modern America (Grand Rapids: Eerdmans, S Bratt, 4. 1984), and his essays in Reformed Theology in America ed. David Wells (Grand Rapids: 9 For a detailed study of the Dutch Second Baker, 1998). Reformation see Joel R. Beeke's "Appendix: The Dutch Second Reformation" in The Quest 3 It is interesting to note that these Dutch for Full Assurance (Carlisle: Banner of Truth, immigrants, who along with Germans and 1999),286-309. Swiss made up the foreign Protestant church at Lunenberg, Nova Scotia, gathered Presby lO The state church and its theological col terianand Congregational men together and leges were increasingly dominated by theol held a special presbytery (the first presby ogy and philosophy ranging from Arminius tery or classis meeting in Canada) to ordain to Descartes and Spinoza. Both deism and 26 Canadian Journal of Netherlandic Studies
German higher criticism were in vogue. Reformed Church prior to 1834, held in 1618-19. 11 Bratt, 3.
17 The CGK is the equivalent denomination 12 Not surprisingly, as the Netherlands Re in the Netherlands to the Free Reformed formed Church was the official church of the Churches in North America. The other main Netherlands. denomination coming out of the 1834 seces sion took the name "Reformed Churches Un 13 C. Pronk "Lectures on Dutch Secession der the Cross" in 1844, refUSing fellowship Theology" [at Puritan Reformed Seminary] with the Separated Churches over what they June 2000. I am indebted to Pronk's lectures viewed as compromise with state authori for much of the material in this section. ties. In 1869 a union movement occurred in which a portion of the Reformed Churches 14 DeCock's conversion while in the ministry Under the Cross rejoined the Separated transformed his preaching, attracting increas Churches forming the CGK. The continu ing numbers of people from surrounding ing Reformed Churches Under the Cross liberal parishes. This in turn attracted the ire under the influential leadership of Rev. G.H. of the dominant liberals who moved to bar Kersten would join with another group, the DeCock from his pulpit. As the situation de Ledeboerians, in 1882, forming the GereJor veloped, the entire congregation found itself meerde Gemeenten (GG), the eqUivalent of the locked out of the local church by the modera Netherlands Reformed Congregations (NRC) tor and police; congregational life continued in North America. in a local barn. 18 Drenthe is a province in the northeastern 15 "Acte vanAfscheiding of Wederkeering," in Netherlands, Gelderland is in the east. G. Keizer, De AJscheiding van 1834: haar aan leiding, naar authentieke brieven en bescheiden 19 The Dutch Second Reformation was a beschreven (Kampen: Kok, 1934),575-576. pietistic renewal movement within the state Tr. ]. Smith. The original document is dated church which in many respects paralleled 14 October 1834 with signatures of the and cross-pollinated with English Puritan elders, deacons, and members of the con ism. A number of the Dutch preachers and gregation at Ulmm. The result of the action theologians of this period (late 17th and 18th was substantial persecution in the years prior centuries) would have a lasting influence to 1840: soldiers were billeted in seceders' both in the Netherlands as well as into the homes, and ministers were fined, beaten and English speaking world: , Brakel, van Loden imprisoned. Seceders were forbidden to meet stien, Schortinghuis, and Smijtergeld. in groups of larger than twenty-four, became social outcasts, and often suffered economi 20 The Drenthe party was opposed to the cally for their stance. Full freedom of worship indiscriminate offering of the promises of the was finally granted in 1851. gospel to the congregation; it felt the gospel should be presented to all, but its promises 16 The last national synod of the Netherlands only to repentant sinners. The result of this 27 A Transplanted Church: the Netherlandic Roots and Development of the Free Reformed Churches of North America
church - one nation, one type of preaching, stressing the necessity of volkskerk or people's that due to Gods sovereign conviction and the danger of self-deception, church. He taught not expect to require com was that many 'seekers' remained in perpetual election one could of national church members. doubt as to their conversion, and because of municant status this lack of assurance of salvation felt they is closely linked to concern could not make confession of faith. 25 This question with self-deception in the area of conviction of sin - conviction being seen by much of the 21 This classification system was rooted in as the warrant of faith (d. note the Dutch Second Reformation, where the Drenthe party state church was a gathering including many 21). nominal Christians. Government interference difference between the restricted church discipline, and thus the 26 Another interesting and the Gelderland party was godly increasingly emphasized true conver Drenthe party view of church government sion evidenced by conviction of sin and holy the difference in tighter synodical au living, along with discriminating preach- - Drenthe men stressed Gelderland men tended to ing which also emphasized conversion and thority, while the to the individual congrega the marks of grace. A problem of some later leave more power Second Reformation writers was a confusion tion. Bratt, 7. of the way of faith and the warrant of faith, tracing of streams is crucial for conviction of sin becoming part of the war 27 While the it must be noted that there rant of faith - an error which some saw as understanding, who stood in mediating posi characteristic of the Drenthe faction. were also those tions. There still are today.
22 Though not dismissive of the Second 28 17. Reformation, seeing it as a broad and com See note plex movement generally beneficial to Dutch a profoundly influential theo Calvinism, the men of the Gelderland party 29 Kuyper was and statesman, leading were wary of the excessive introspection and logian, church leader Calvinism in the Netherlands in tendency to hyper-Calvinism among certain the revival of early 20th centuries. Second Reformation writers and interpreters the late 19th and favoured by the Drenthe faction. 30 Doleantie or Doleerende referred to having a complaint or grievance. 23 Pronk, "Distinguishing Traits of Early Se cession Preaching" in Lectures on Dutch Seces on Dutch Secession Theology. sion Theology. 31 Pronk, Lectures Pronk also notes that while Kuyper appre ciated the writings of Second Reformation 24 The view of de Cock and the "Drenthe fac followers in the tion" finds an interesting parallel in the half divines, his neo-Calvinist the whole are quite antago way covenant pragmatism of Solomon Stod Netherlands "on the Second Reformation. They dard, and traces its roots to roughly the same nistic toward anti-cultural and era. Jacobus Koelman, a Dutch Second Refor see it as an other-worldly, which has done the mation divine, held that the church was the scholastic movement if
28 Canadian Joumal of Netherlandic Studies
church more harm than good." Beeke, 305. 39 Langerak refers to doctrinal emphasis as playing a role in this controversy, further 32 The Gereformeerde Kerken (GK) is the clarifying that "the Netherlands Reformed ... equivalent denomination to the CRC in North seemed to place all the emphasis on the doc America. trine of election and mans inability [whereas] Rehoboth Reformed Church stressed these 33 Kuyper's teaching was seen as equating doctrines too, but not so one-Sidedly, em Gods promises at baptism with His elec- phasizing more the well-meant Gospel offer." tion of individuals to salvation. Some people Langerak, 28-29. In another account of the feared that this meant all baptized children events by a later pastor of the Grand Rapids would be viewed as already saved or believ Free Reformed Church, it is stated that "some ing Christians, and that as a result preachers felt that [Wielhouwer] preached the offer of would concentrate on sanctification (spiritual grace too freely and placed too much stress growth, Christian living) and neglect to call on responsibility, while others were quite sat everyone to come to Christ for salvation. In isfied that he was bringing a message which time, more and more church members would biblically balanced both the sovereignty of assume they were Christians when they God and the responsibility of man." Pieter were simply leading a moral life without the VanderMeyden, "Free Reformed Church heart of Christianity: a personal faith in Jesus - Grand Rapids, Michigan 1944-1994" in Christ as their Saviour. Yearbook of the Free Reformed Church of North America 1994 (Chilliwack: Yearbook Commit 34 Today the CGK has some 75,000 members tee, 1994),58. in the Netherlands. 40 VanderMeyden, 59. 35 The Netherlands Reformed Congregations, the equivalent of the Dutch GG, are rooted in 41 Ibid .. the theology typified in the Drenthe party of the early secession. 42 In October of 1944 Rev. James Weilhou wer returned to the Netherlands Reformed 36 c.A. Schouls, "Origins and Development of Congregations. Ibid. 58. the Free Reformed Churches" in The Messen ger vol. xlviii no.7 Ouly/August 2001), 11-12. 43 Ibid. 61.
37 Bratt, 7. 44 Schouls, 11.
38 Robert LangerakJr., "Brief History of the 45 Land was cheaper and far more plentiful Old Christian Reformed Church of Grand than in the crowded Netherlands - a reality Rapids, Michigan" in 1974 Yearbook of the Free attracting many Dutch farmers to Canada. and Old Christian Reformed Churches of Canada The other main migrant categories were and the United States. (Grand Rapids: Year tradesmen and greenhouse operators, fol book Committee, 1974), 26-3l. lowed by businessmen and bankers, forming a strong and supportive ethnic community. A Transplanted Church: the Netherlandic Roots and Development of 29 the Free Reformed Churches of North America ,\ book Committee, 1985),49-54. 46 A reality true of my own family, later im migrants who had seen the Soviet Union 52 Ibid. 51. expand its power over one European nation after another. 53 ]. Koopman, "Brief History of the Free ! Reformed Church of Chatham, Ontario" in 47 The RCA was not considered owing to both Yearbook of the Free Reformed Church of North its stance on Masonic membership, and its America 1977 (Grand Rapids: Yearbook Com corresponding affiliation with the Nether mittee, 1977),43-48. lands Reformed Church - the latter not being a viable option for those with a clear memory 54 Rev. Zijderveld of the Old Christian Re of secession history in the Netherlands. formed Church of Grand Rapids officiated at the service, indicating connections between 48 The Christian Reformed Churches in North the fledgling churches. America adopted the Conclusions of Utrecht (1905) in 1908. These statements promulgat 55 Koopman, 44. ed a covenant position adhering to the doc trine of presumptive regeneration. Schouls, 56 G. Zijderveld went from Grand Rapids to 11. the Old Christian Reformed congregation of Artesia, California in 1954. From there he 49 Jetse Hamstra followed clearly in the Dutch accepted a call back to the Netherlands, but Second Reformation tradition; his reading into the GG, the eqUivalent of the Nether included "the writings of Theodorus Vander lands Reformed Congregations. Groe, Justus Vermeer, Wilhelmus a Brakel, Bernardus Smytergelt, VanReenen, etc." 57 ].H. Velema, a leading moderate of the M.DeGraaf, "In Memoriam: Rev. Jetse Ham mainstream of the CGK, would later write a stra (1900-1976)" in Yearbook of the Free Re definitive history of the CGK CWie Zijn Wij?), formed Church of North America 1977. (Grand outlining the theological differences that lay Rapids: Yearbook Committee, 1977),50. between the CGK and other Dutch Reformed denominations including the GG. 50 The direct translation of Christelijke Ge reformeerde Kerken is Christian Reformed 58 "[The calling] had an adverse effect on the Churches. unity between us and some other congrega tions of the classis. However the consistory 51 Tamminga was born in Friesland, ordained of St.Thomas knew this was well within her in 1931, and served the CGK congregation jurisdiction." Pieter Groeneweg, To God be (numbering 1400 members) in the indus Praise: Report of the First 25 Years of the Free trial city of Enschede during World War II Christian Reformed Church of St. Thomas, On and the years prior to his move to Canada. tario (1952-1977) CSt.Thomas: Free Reformed C. Pronk: "In Memoriam: Rev. J. Tamminga Church ofSt.Thomas, 1977),9. I consulted (1907-1984)" in Yearbook of the Free Reformed with Pieter Groeneweg and other elderly Church of North America (Grand Rapids: Year- members of the St. Thomas congregation "
30 Canadian Journal of Netherlandic Studies
who had memory of the occasion, and they 63 VanderMeyden, 63-64. stated that at the heart of the conflict were the distinctly different theological perspec 64 Terence Atkinson, a Yorkshireman, stud tives, mainstream/moderate CGK versus the ied at Durham University prior to attending more pietistic, hyper-Calvinistic GG, with the Westminster Seminary, and was greatly influ latter seeking to control the direction of the enced by the ministry of Dr. Martyn Uoyd OldlFree Christian Reformed Churches. Jones. He is noted for bringing the Dutch congregation into contact with the Banner of 59 The dates and locations point to this be Truth Trust, Westminster Chapel, and English ing part ofthe falloutofthe division in early Puritan writings. Accounts indicate that a denominational history. Hamilton formed. number were converted, while others op with ten members, less than a month after posed the preaching. the deposing of the St.Thomas consistory and the formation of the Old and Free CRC 65 J. Tamminga had moved to serve the To as two separate denominations. The loca ronto congregation in 1957. tion of the new Free CRC congregation of Hamilton was in Orkney, while the Old CRC 66 VanderMeyden notes that Tamminga(s Dundas congregation met nearby at Christie's move to Grand Rapids was difficult for him Corners, both just outside Ancaster. The only to make, but it clearly was a factor precipitat comment in the official history published in ing the reunion of 1960. He also notes that the denominational yearbook is that "these the years 1956-1960 were difficult years for early years, though often turbulent, were yet the Grand Rapids congregation, with the often blessed." Wayne and Jake Schoeman, development of "various parties" in the con "Brief History of the Free Reformed Church gregation. Perhaps this was in part the result of Hamilton" in Yearbook 1979 (Grand Rap of the preaching and revival under Terence ids: Yearbook Committee, 1979),49. Atkinson, who shortly thereafter became a missionary in Spain. Interviewing Terry 60 G. Langbroek, "Brief History of the Church Atkinson,I learned thanhe opposition to of Aldergrove, B.C." in Yearbook 1975 (Grand his preaching stemmed from those who were Rapids: Yearbook Committee, 1975),41. of the Netherlands Reformed Congregation (GG) theological persuasion, a substantial 61 1. Gelderbloom, "Twenty-fifth Anniversary number of whom withdrew their member of the London Free Reformed Church: Brief ships under his preaching. History" in Yearbook 1983 (Grand Rapids: Yearbook Committee, 1983),41. 67 Minutes of Classis East, 1960.
62 During this period of separation from the 68 This congregation dated back to the 1920s. Free Christian Reformed Church there was Though it had had ties with the Grand Rap little contact between the two denominations ids Rehoboth Reformed Church since 1944, in terms of pulpit supply, and little contact it remained independent, yet in regular con between the Old CRC and the CGK. tact with the developing denomination. A Transplanted Church: the Netherlandic Roots and Development of 31 the Free Reformed Churches of North America
69 Synod 1967. sion was made in 2003, but was appealed at an emergency synod (October 28,2003) 70 Minutes of Classis South and East of the by several congregations with more strongly Free Christian Reformed Church and the Old pietistic roots. Christian Reformed Church held on June 1, 1967. 76 It was a period of increased synodical deci sion-making and authority. Cf. Schouls, 12. 71 Minutes of Classis South and East of the The name change debate, like many, followed Free Christian Reformed Church and the Old the old lines of division, though some con Christian Reformed Church held on April 6, gregations, such as Hamilton, with the loss 1972. of a number of more moderate members to the new congregation of Brantford (1994), 72 We see a careful oversight of prospective continued a trend begun in previous decades, seminarians, both in the shift away from the moving in a more Drenthe party (GG, Old use of Calvin Theological Seminary, and in Christian Reformed) direction, having close the express choice of seminary for the pro affinity with Dundas, Clifton and Grand spective ministry student. Rapids.
73 T. Joannides came to Grand Rapids via 77 Terence Atkinson had reSigned his mis England, having been involved in the Ban sion post in Spain to move to other service ner of Truth Trust and having sat under the in 1960. Free Reformed Classis Minutes 1956- ministry of Dr. Martyn Lloyd-Jones. 1961.
74 This was Calvin Theological Seminary dur 78 A mission work done in conjunction with ing the 1960s. The 1970s saw a transition to the CGK. "Acts of Synod 1975" in Free Re Protestant Reformed Seminary; in the 1980s formed Acts of Synod 1968-1999. to mid-1990s Canadian Reformed Theologi cal Seminary was used, followed by Puritan 79 "Acts of Synod 1987" Ibid. Reformed Seminary to the present. 80 Langley was an exodus out of Aldergrove, 75 A decision which from the late 1980s till and Bornholm out of Mitchell; both new the 2000s would be both debated and divi congregations followed the "Old Christian sive, clearly resurfacing the historic differ Reformed" tradition, supported by Dundas, ences between emphases earlier typified in Hamilton, and Clifton. the Drenthe and Gelderland factions, CGK and GG, and Old Christian Reformed and 81 Chilliwack Overture on Theological Educa Free Christian Reformed. The more broadly tion, Acts of Synod 1994. This was echoed by Reformed sought to allow local congrega another overture in 1997 from the St. Thomas tions the option of using the New King James congregation and reflected a growing reality. Bible (the version, in modernized English but conservative, published by American Baptists 82 Report of the Theological Education Com in 1975). After a decade of struggle this deci- mittee 1994, Acts of Synod 1994. 32 Canadian Journal of Netherlandic Studies
83 The list of men who left to serve in other 86 At the time of the Herfst family's return to denominations in North America (most as Canada in 2002 to begin an urban mission a result of the difficulties in the Theological on Vancouver Island, the Guatemalan church Education Committee) includes: 2 Associate numbered some 400 members. Reformed Presbyterian pastors, 2 Orthodox Presbyterian pastors, 1 Orthodox Presbyte rian licentiate/adjunct seminary professor, 1 Presbyterian Church of America pastor, 1 Reformed Church of Quebec licentiate/semi nary lecturer. Six of the seven came from the St. Thomas and Chatham congregations. As of 2005 there are two other men from St. Thomas who·have left the denomination to study for the ministry in Presbyterian church es, along with a former missionary who has become a seminary professor at the Evangeli cal Presbyterian Seminary of Guatemala. This is a total of 10 men at present, a substantial number in comparison to those serving in the ministry within the denomination.
84 Again the same trends are clearly in evi dence, the same debate between the empha ses of the Drenthe party and the Gelderland party continues.
85 Including the following: debate over the meaning of confession of faith, whether "thee and thou" should be used in address ing God in prayer and Scripture reading (the heart of the controversy over the choice of Bible version), regulations for acceptance of students for the ministry, content of denomi national periodicals, and continued struggles over opening pulpits to men of other Re formed denominations. In the latter case, the St.Thomas congregation, being vacant in the 1990s, sought to have several Presbyterian men preach from their pulpit, a long and difficult process opposed with concern by Dundas, Hamilton and Clifton ( echoing the situation of 1952. A Transplanted Church: the Netherlandic Roots and Developmentof 33 the Free Reformed Churches of North America
APPENDIX: Flow Chart of Dutch Reformed Church History Modified from Pronks Lectures in Secession Theology.
NETHERLANDS Netherlands Reformed Church "Separated Churches" - 1834 Afscheiding 1837 Churches --••~ Christelijke Under the Cross (H. de Cock) Gereformeerde Kerken (CGK)
1869 some reunite with CGK I------I~ 1886 Doleantie Gelderland Drenthe (A. Kuyper) Party (Scholte, Party + Brummelkamp) (de Cock) 1907 remainder unite as Gereformeerde Gereformeerde~ Gemeenten (GG) Kerken (GK) 1892 some unite with GK Netherlands+ Reformed NO TH AMERICA /'...1953 Congregation Free Old Christian Christian Reformed Reformed Church Church
reunion 1960 - 1967
Reformed Christian United Free Heritage Netherlands Church of Reformed Reformed Reformed Reformed Reformed America Church Church Church Congregations Congregations (RCA) (CRCNA) (URC) (FRCNA) (HRC) (NRC)