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

S p r i n g 2 0 0 7 Children at the Lord’s Supper 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 Cornelius Plantinga, Jr. Providing Theological Leadership for the Church Volume 14, Number 2 Spring 2007 Dear Brothers and Sisters, REFLECTIONS ON CHILDREN AT THE LORD’S SUPPER An issue of The Unesco Courier reminds us that for most of human history, travelers have needed the food, drink, and shelter of strangers. They couldn’t 3 travel any distance without it, and in hard climates it often “meant the difference Children at the Lord’s Supper between life and death.” and Reformed Theology by Lyle D. Bierma The Courier tells of one culture after another whose rituals of hospitality go back for centuries. For instance, to this day Bedouin people in the Arabian des- 5 ert keep a campfire going all night in order to attract travelers to it. A generous United, Separated, Re-united: host might even light a second fire on a nearby hilltop so that travelers can see it The Story of Baptism and the Lord’s Supper for miles. When a visitor arrives, the host doesn’t offend him by prying into the by David M. Rylaarsdam purpose of his journey. He doesn’t even ask how long his guest means to stay. He simply offers him a place by the fire, and maybe a mat, but in any case food and 7 drink. Children at the Lord’s Supper and the Key Text of Always food and drink. Handing food to a guest is momentous. When you pass 1 Corinthians 11:17-34 food to another person you are saying, “I want you to live.” In fact, handing food by Jeffrey A.D. Weima to another is a sacramental act. It binds you together as giver and receiver of life.

9 That’s why the Bible talks about food so much. There’s food all over the place Children at the Table: in the Bible: fruit trees in Paradise, a Passover meal at the Exodus, manna in the Some Provisional Answers to the Practical Questions desert, gleaning laws in farmers’ fields, multiplication of loaves and fishes in the by John D. Witvliet desert, breakfast on the beach with the resurrected Lord, and parables that are fragrant with cookery and with promise of banquets to come.

DEPARTMENTS At the center of all this is God, giver and host. God keeps providing for all of us pilgrims in the desert because he wants us to live. In fact, he wants us to thrive. In Continuing Education ...... 12 the mystery of communion with God, Jesus Christ not only gives and hosts, but News ...... 13 in fact offers himself as our meal so that we spiritually eat and drink our God. The Formation for Ministry . . . . .14 point is that for us travelers, such hospitality may mean the difference between life and death.

The Calvin Theological Seminary Forum is published in Winter, Spring and Fall editions. And if we are traveling with small children? Does Jesus have anything for Calvin Theological Seminary, 3233 Burton St. SE, them? Is the bread of heaven meant for them as well as for us? Grand Rapids, MI 49546. The Forum is available at www.calvinseminary.edu Editorial Committee: John Cooper, Editor; Mariano Last summer the CRC graciously said Yes. In this issue of Forum four thought- Avila, John Bolt, Duane Kelderman, Kathy Smith Designer: Paul Stoub, Stoub Graphics ful colleagues help us ponder questions and implications of this remarkable Cover Photo: Paul Stoub affirmation. Photography: Stephen Huyser-Honig, Kathy Smith

© 2007 Calvin Theological Seminary Grace and peace,

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 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 2007 Reflections REFLECTIONS ON CHILDREN AT THE LORD’S SUPPER Children at the Lord’s Supper and Reformed Theology

hen the CRC synod The answer to Q&A 81 rests always stressed that God’s spe- decided last summer to heavily on a common interpreta- by Lyle D. Bierma cial relationship with believ- “allow for the admission of tion of 1 Corinthians 11:27-29. Professor of ers and their children, rooted all baptized members to To be displeased with ourselves Systematic Theology in the covenant with Abraham the Lord’s Supper,” many because of our sins, we must in Genesis 17, is essentially the were surprised at how quickly the measure examine ourselves before we same in both the Old and New Wwas passed. It should be remembered, how- come to the Supper (v. 28). In Testaments. There is one com- ever, that the CRC has been wrestling with this way, we will not partici- munity of God throughout all this issue ever since 1984. Major studies pate in the Lord’s Supper in an redemptive history, and children of the question came before Synods 1986, unworthy manner (v. 27) and are full members of that com- 1988, and 1995—all with majority and thus eat and drink judgment to munity. As we say in the form for minority reports, and all with extensive ourselves (v. 29). Since very small the baptism of children, “God biblical and theological arguments on both children are not capable of such graciously includes our children sides. What Synod 2006 did was point the self-examination, the argument goes, they in his covenant, and all his promises are for denomination in a new direction—but on should be excluded from the table. them as well as for us.” a biblical-theological basis that has been As Professor Weima points out else- On that basis we have long argued that under construction for twenty years. Since where in this issue, however, there is anoth- since children of believing parents in the many in the CRC are probably not familiar er way of understanding 1 Corinthians 11 Old Testament received the sacrament of with the theological grounds for this new that does not necessarily require the exclu- initiation into the covenant community practice, we shall briefly introduce some sion of children from the Lord’s Supper and (circumcision), covenant children today of them here. may even open the door to their inclusion. should receive the sacrament of initiation The traditional Reformed position is We will not repeat the details or merits that has replaced circumcision (baptism). summarized in Heidelberg Catechism of that interpretation here. The growing Why, then, would the same not apply to Q&A 81: shift to this other interpretation, however, the sacrament of nurture? If in the Old Q. Who are to come to the Lord’s opens the way for an appeal also to some of Testament covenant children participated table? the theological emphases in our tradition, in the household and communal celebra- A. Those who are displeased with them- especially the Reformed understanding of tions of the Passover (Exod. 12:3-4, 21-26) selves because of their sins, but who the covenant and the sacraments. and other sacred meals of remembrance nevertheless trust that their sins are (Deut. 12:6-7), they should also be wel- pardoned and that their continuing The Nature of the Covenant come at the New Testament counterpart to weakness is covered by the suffering Synod 2006 decided to open the Lord’s these feasts: the Lord’s Supper. Members and death of Christ, and who also desire table to all baptized members “on the basis of the Old Covenant community were “all more and more to strengthen their faith of their full membership in the covenant baptized into Moses in the cloud and in and to lead a better life. Hypocrites and community.” (See the Acts of Synod 2006, the sea,” and they “all ate the same spiritual those who are unrepentant, however, eat pp. 727-731, for the complete record of food and drank the same spiritual and drink judgment to themselves. synod’s action on this matter.) We have drink” from Christ (1 Cor. 10:1-4). ▼  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 • Spring 2007 REFLECTIONS ON CHILDREN AT THE LORD’S SUPPER

Children at the That pattern did not lenges for the CRC in the years ahead will Lord’s Supper ▼ suddenly change in be to educate its members about this theo- the New Covenant. ● logical basis and to deal with the theologi- In other words, as critics of infant bap- cal objections that are sure to arise. tism have often pointed out, it seems as if There is one But an even bigger challenge, perhaps, we in the Reformed tradition are incon- will be to come to terms with our con- sistent when we appeal to the unity of the community of God fessions on this issue. As a confessional testaments to support infant baptism but denomination we look upon our statements not children at communion. Exclusion of throughout all of faith as reliable summaries of biblical children from the Lord’s table suggests a teaching and the framework for our theo- discontinuity between the Old and New redemptive history, logical thinking. As we have already seen, Testaments that seems to undermine the the Heidelberg Catechism grants entry to very continuity on which the case for infant and children are the Lord’s Supper only to those who are baptism is built. displeased with their sins. And the Belgic full members of that Confession states that Christ instituted the The Nature of a Sacrament sacrament of the Supper “to nourish and When it comes to the doctrine of the community. sustain those who are already born again sacraments, Reformed theology has empha- and ingrafted into his family: his church.” sized that a sacrament is first and foremost ● Moreover, “no one should come to this something God does, not something we table without examining himself carefully, do. Christ himself instituted baptism and lest ‘by eating this bread and drinking this the Lord’s Supper, and in both sacraments gathers around its children at the baptis- cup he eat and drink to his own judgment’” it is God who acts and speaks. They are, as mal font, it should be visibly proclaimed (art. 35). Both of these confessions define we say, means of grace—God’s grace. There to that same community gathered with its admission to the table on the basis of God reminds and assures the covenant children at the Lord’s table. If there is no the common Reformed interpretation of 1 community of his promises. difference in the message, why differentiate Corinthians 11. But this gracious character of the sacra- among those who may hear it? It appears, therefore, that the CRC’s ments is compromised when we exclude Where, then, does faith come in? After decision to welcome all baptized mem- covenant children from the Lord’s table. all, sacraments may be God’s visible word bers to the table is at odds with its own In the baptism of an infant, the covenant to us, but God also calls us to respond to confessional position. What then should community is given a graphic demonstra- that word. Those who participate in the we do? Change the confessions in some tion of the promise of salvation by grace Lord’s Supper are supposed to “remember,” way or add a footnote? Or could we argue alone as the water of promise is applied “proclaim,” “examine,” and “discern.” A tiny that the Belgic Confession and Heidelberg to a tiny child—helpless, uncomprehend- child is simply not capable of this, at least Catechism establish the standards only for ing, and wholly incapable of any merit- not at the level of faith that these verbs adult participation in the Supper? Since earning work. Why, then, must these same seem to presuppose. they do not explicitly address the question children “earn” their way to the table of Once again the parallel with baptism of children at communion, they cannot promise? Why must they first pass a test may be helpful. An infant at the baptismal be said to forbid the practice. Of course, of understanding and worthiness? That font is not capable of such faith either. that is probably not how the authors were seems to run counter to the very message But we in the Reformed community have thinking when they wrote the confessions, of grace that the sacraments proclaim. If always stressed the importance of commu- but how much are we bound to an author’s the sacraments are for members of this nal, not individual, faith when we baptize intent on matters like this? community who are weak and in need of our children. At the font God addresses the These are the kinds of questions we will God’s grace, everyone—whether near the entire covenant community with his prom- need to address to maintain our integrity as end of their Christian life or in the earliest ises, and the faith of the parents and of the a confessional denomination. Since many stages—should feed around the table. rest of the community “stands in” for the in the CRC are not even aware of synod’s Closely related to this is the fact that child by way of response. Why not also at decision last summer—let alone the bibli- both of the Christian sacraments com- the communion table? The individual faith cal, confessional, and practical difficulties municate the same message, the heart of of the child can then develop in the midst that surround it—it is important that we the gospel itself. In both baptism and the of the experience of full fellowship with the proceed carefully and charitably as we Lord’s Supper God reminds and assures us believing community. begin to implement it. This move toward of the promise to forgive our sins and grant enlarging the circle around the table of us new life on the basis of Christ’s sacri- The Reformed Confessions the Lord provides a historic opportunity fice on the cross (Heidelberg Catechism, This has been a very brief introduction to demonstrate the very unity of the body Q&A 66, 69, 75). If this message is visibly to the theological case for the position of Christ to which the sacrament of the proclaimed as the covenant community adopted by Synod 2006. Two of the chal- Supper points.  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 2007 REFLECTIONS ON CHILDREN AT THE LORD’S SUPPER

United, Separated, Re-united The Story of Baptism and the Lord’s Supper

he history of children at the accommodating means such as by David universal practice of the church Lord’s Supper is essentially receiving in their mouths the Rylaarsdam and assumed to be ancient. the story of the relationship priest’s little finger dipped in the Professor of The Eastern church has always between the sacraments. In the wine. In his Easter sermons to Historical Theology allowed baptized infants to com- early church, all baptized per- the newly baptized, Augustine mune. However, there were sev- sons were welcome at communion. This would cite 1 Corinthians 12:27 eral developments in the medi- Tpractice was gradually abandoned in the (“You are the body of Christ and eval West which contributed to Middle Ages, so that by the Reformation individually members of it”) and a gradual split between baptism, the Western church had separated the 10:17 (“We who are many are one laying on of hands (confirma- Lord’s Supper from baptism and attached body, for we all partake of one tion), and the Lord’s Supper. it to confirmation or profession of faith. bread”). Then he would point to First, in an effort to pre- Today, Protestant denominations have the bread of the Lord’s Supper serve the power of bishops, the begun to re-unite baptism and the Lord’s and tell the newly baptized that Western church insisted on the Supper. they who were now part of the principle “No bishop, no confir- The story begins in the early church, body of Christ would receive the body mation.” As Christianity spread, a bishop when the sacraments were intimately con- of Christ in communion; Christ’s church was not available in many regions to con- nected. Ancient liturgies show that both body and sacramental body were united in firm a baptized infant. In outlying villages baptism and communion were part of the Supper. For Augustine, infants and the it might be several years after a baptism the ceremonies that marked a person’s mentally impaired were the ideal subjects before confirmation by a bishop was possi- entrance into the church. These ceremo- for the sacraments, for they imaged the ble. A delay in confirmation often resulted nies included baptism, a laying on of hands helplessness of the human condition. in a delay in a child’s first communion. In (later referred to as confirmation), and A number of references in Augustine’s contrast to the West, the Eastern church immediate participation in communion. writings imply that participation in com- insisted on retaining the unity of the cer- From the day of one’s baptism, the Lord’s munion for all baptized members was the emonies which marked a person’s entrance Supper was part of a person’s entrance into into the church. Presbyters in the East were the church that was repeated throughout allowed to confirm a baptism immediately his or her life. if a bishop was not available. Therefore, a Clear references to very young children ● newly baptized person would participate participating in communion go back as far in communion. as the earliest arguments for infant baptism. Ancient liturgies show Second, in the thirteenth century the The church father Cyprian (d. 258 A.D.) Western church formulated the doctrine of cited John 3:5 (“Unless a man be born that both baptism and transubstantiation. This doctrine claimed again of water and the Spirit ….”) and John that the substance of bread and wine 6:53 (“Unless you eat the flesh of the Son communion were part changes into the actual body and blood of Man ….”), arguing that baptism and the of Jesus during communion. The alarm- Lord’s Supper were necessary for member- of the ceremonies which ing question arose: What might happen if ship in the Christian community. For both a child dropped the actual body of Christ sacraments, age was not important. The marked a person’s on the floor or slobbered into the chalice two sacraments were inseparable. To aban- entrance into the of Christ’s actual blood? Fear that a child don the Lord’s Supper would be to abandon might profane the consecrated elements the community of Christ and therefore church. led to a reluctance to give communion to Christ himself. young children. Augustine also administered commu- ● Third, in the later Middle Ages the com- nion to infants immediately after their munion cup was withheld from the baptism. Infants participated by some laity. Adults were left with the bread ▼  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 2007 REFLECTIONS ON CHILDREN AT THE LORD’S SUPPER

United, Separated, and infants or than modern Reformed interpreters do Re-united ▼ with nothing, (see Weima’s article on page 7). since the general practice for centuries ● Calvin’s other argument for an “age was to commune infants with wine alone of discretion” is based on an assump- since they would choke on the bread. In The story of baptism tion about the Passover. He claims: “The the fifteenth century, the followers of the Passover, the place of which has been taken martyr John Hus tried to restore the cup and the Lord’s Supper by the Supper, did not admit all guests to the laity, in part, for the sake of young indiscriminately, but was duly eaten only children. is essentially this: by those who were old enough to be able Fourth, the dominant Lord’s Supper to inquire into its meaning” (4.16.30). No piety in the later Middle Ages was heavily what the early church biblical or historical text clearly supports penitential. It was necessary for a person to Calvin’s claim. make confession and do penance in order joined together, the As Calvin makes clear at the end of his to receive communion. Since very young later medieval church very brief arguments for an age of discre- children did not have the ability to confess tion, he simply takes for granted that this or do penance as older children or adults gradually put asunder. practice is so logical that it should not did, they were not as worthy to participate be given a second thought (4.16.30). His in communion. Today, Protestants assumption is not completely surprising. Finally, confirmation was a practice One generation of the church often inherits looking for a theology. Originally a lay- are returning to the practices of the previous generation with- ing on of hands, confirmation gradually out being fully aware of their roots. Calvin became separated from baptism. This inde- practice of the early would likely have been troubled to know pendent practice begged explanation. The that the late medieval legacy of separating best that scholars in the Middle Ages could church. baptism and the Lord’s Supper was caused muster was to say that confirmation was a by the principle of conserving the power of sacrament which augmented the grace of ● bishops, by the doctrine of transubstantia- baptism so that a person could bear witness tion, by the ability to do penance, by with- to the faith. Since infants did not need to holding the cup from the laity, and by the bear witness to their faith, it was reasoned “discerning the body” (1 Cor. 11:28-29), punishment of parents who disrespected that they did not need this sacrament until a text which was not used in the early the sacrament of confirmation. they were older and ready to confirm their church or Middle Ages to keep young chil- The story of baptism and the Lord’s place in the church. Many parents, it seems, dren from communion. In his commentary, Supper is essentially this: what the early did not think very highly of this theology. Calvin downplays the problems with the church joined together, the later medi- During the later Middle Ages they increas- Supper at Corinth. Without pointing to tex- eval church gradually put asunder. Today, ingly disrespected confirmation and did tual evidence, Calvin claims that Paul is not Protestants are returning to the practice not bother having their children confirmed. even speaking specifically about division of the early church. For biblical and theo- Councils responded with threats of severe at the Supper in verses 17-19. When Paul, logical reasons, the Reformed Church in punishments: negligent parents would be in verses 20-22, talks about Corinthians at America, Christian Reformed Churches barred from the church and their children the Supper who are drunk while others go of Australia, Presbyterian Church (USA), would not be allowed to the Supper until hungry, Calvin claims that the apostle is Evangelical Lutheran Church in America, confirmation took place. “exaggerating” but does not provide histori- Anglican Communion, and others have re- By the time of the Reformation, Roman cal or textual support for this conclusion. united the sacraments. One body in bap- Catholics had established in most places Regarding verses 23-29, Calvin is “of the tism sharing one bread. The CRC also, after a new threshold for first communion: an opinion” that Paul is not addressing the sit- more than two decades of reflection, has “age of discretion,” not baptism, was neces- uation at Corinth specifically but is speak- decided to welcome all baptized persons to sary for participation. John Calvin did not ing “of every kind of faulty administration the Supper. Synod’s 2006 decision returns question that assumption. While he reject- or reception of the Supper” (Comm. on 1 us to Augustine’s sentiment, summarized ed confirmation as a sacrament (he found Cor., p. 385). Calvin concludes that “we well by Max Johnson: The Christian life, the term itself problematic because “to con- offer poison . . . to our tender children” at from entrance into the covenant communi- firm” baptism did an injustice to baptism), the Supper, for it is vain to expect them “to ty onward, is rooted in the graciousness of Calvin salvaged the essential confirmation distinguish rightly the holiness of Christ’s God, the God who through the Word and practice of having an individual give a pub- body” (Institutes 4.16.30). This conclusion sacraments “always acts first, always acts in lic account of his or her faith prior to first is based on an interpretation that pays less love prior to our action, leading us by the communion. attention to the historical and literary con- Holy Spirit to the response of faith, hope, For biblical support, Calvin turned to texts of 1 Corinthians 11 than his favorite and love within the community of grace” Paul’s command to “examine oneself” by ancient interpreter John Chrysostom did (Rites of Christian Initiation, p. 376).  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 2007 REFLECTIONS ON CHILDREN AT THE LORD’S SUPPER

Children at the Lord’s Supper and the Key Text of 1 Corinthians 11:17-34

hen John Calvin con- to participate in the sacrament by Jeffrey A. D. children are not capable of “rec- sidered the question of in a worthy manner. Weima ognizing the body” in the sense children participating in This emphasis on the vertical Professor of New outlined above, they should be the Lord’s Supper, the dimension of self-examination is Testament excluded from the table of the answer was for him obvi- reflected in the CRC’s “Form for Lord. However, if we examine ous: “Do we wish anything plainer than Celebration of the Lord’s Supper,” the historical context of the Wthe apostle’s teaching when he exhorts which calls upon believers to Corinthians passage—namely, each man to prove and search himself, examine three things: their lives the specific problem that was then to eat of this bread and drink of this (“considering our own sin and taking place in the Corinthian cup [1 Cor. 11:28]? A self-examination the wrath of God on it”), their church—we will have a different ought, therefore, to come first, and it is hearts (“to be sure that we trust understanding of the key phrase vain to expect this of infants” (Institutes, in Jesus Christ alone for our “recognizing the body.” 4.16.30). Paul’s meaning, however, may be salvation and believe our sins less plain than Calvin assumes. are forgiven wholly by grace”), and their The Historical Context: Rich Believers It is true that the apostle in 1 Corinthians consciences (“to be sure that we resolve to Humiliating the Poor 11:28 clearly commands the church in live in faith and obedience before our Lord The church in Corinth, like other con- Corinth to engage in self-examination. and in love and peace with our neigh- gregations well into the second century, Less clear, however, is what this self-exam- bors”). It is only at the very end of the form celebrated the Lord’s Supper as part of ination involves. The key lies in the fol- that believers are challenged to reflect on a dinner or full meal. The whole church lowing explanatory verse (note how v. 29 their conduct toward other people. would first break bread at the beginning of begins with the important word “for”): This heavy emphasis on the vertical the meal to remember Christ’s death, then “For anyone who eats and drinks without aspect of self-examination has an impor- they would eat their main course, and recognizing the body eats and drinks judg- tant consequence for the debate over chil- finally at the end of the meal they would ment on himself” (NIV; or, “For all who dren’s participation in the Lord’s Supper. drink wine also to remember Christ’s eat and drink without discerning the body, Since it is assumed that infants and young death (note 1 Cor. 11:25, “In the same eat and drink judgment against them- way, after supper, he took the cup, saying selves,” NRSV). The specific exegetical ● …”). The problem was the main course question facing us, then, is this: What that took place between these two acts does it mean to “recognize the body” and What does it mean of remembrance: the Corinthians were so avoid participating in the Lord’s Supper celebrating the Supper in a way that cre- in a way that believers eat and drink judg- to “recognize the ated divisions (v. 18). The guilty were the ment on themselves? wealthy (“those who have homes”), whose Most assume that the word “body” in body” and so avoid conduct at these meals involved “despis- this key phrase refers to the body or flesh ing the church of God and humiliating of Christ crucified on the cross and now participating in the those who have nothing” (v. 22). In fact, remembered in the sacrament. To “recog- things got so out of hand that poor church nize the body,” therefore, means to engage Lord’s Supper in a members left the worship services hungry in a self-examination that is primarily ver- while the rich members staggered home tical in dimension—to examine one’s rela- way that believers eat drunk (v. 21)! tionship with Jesus Christ—rather than Paul does not specifically identify horizontal—to examine one’s relationship and drink judgment on what the wealthy believers were doing to fellow Christians. If believers confess at their Lord’s Supper celebrations to that Jesus is their Lord and that Christ’s themselves? shame their poorer fellow church mem- death pays for their sins, they are “recog- bers. Nevertheless, there are three nizing the body” in a way that allows them ● plausible scenarios. First, the free- ▼  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 2007 REFLECTIONS ON CHILDREN AT THE LORD’S SUPPER

Key dom of scheduling enjoyed and in the immediately following chap- adults, is it not natural for them to feel Text ▼ by the wealthy may have ter (12:12-26, Paul’s famous metaphor of excluded, like unequal members of the allowed them to arrive early and “pig out” “many parts, one body”). body of Christ? on the food and wine, thereby leaving Should the church, therefore, avoid this little for the poor members who could not Implications of 1 Corinthians 11:29 danger by including children at the Lord’s come to the church’s gathering until later. for Children at the Lord’s Supper Supper? The answer depends on how one Second, it is possible that there were dif- This alternate interpretation clarifies views the application of Paul’s historically ferent amounts and/or quality of food: the the criterion for proper participation in specific command to the church today. rich feasted on “steak and caviar” while the sacrament of communion. When Paul Some argue that the principle laid down the poor barely filled their stomachs with exhorts the Corinthians to “recognize the in 1 Corinthians 11:29—that a person “Kraft macaroni and cheese.” Finally, it is body,” he is calling them to examine their must “recognize the body” in order to also possible that when the Corinthian relationship to their fellow believers and participate worthily in the sacrament—is believers met together for worship, not in a to celebrate the sacrament in a manner applicable only to those who have appro- church building but in a wealthy member’s that does not humiliate other congre- priate mental and spiritual capacity. Thus, home, as all the early Christians did, the gational members. In other words, the there is no warrant for excluding the men- rich enjoyed their meal in the privileged apostle is first and foremost calling for tally handicapped as well as infants and position of the dining room while the poor a horizontal self-examination. Of course, young children during the Lord’s Supper ate in the less comfortable and less presti- the apostle would be uncomfortable with celebration. gious parts of the home. the distinction between “vertical” and Others argue that the principle is a gen- Although we cannot know with cer- “horizontal,” since he knows that our love eral one that goes beyond the Corinthian tainty what led to divisions over the Lord’s for others is rooted in our love for Christ. situation to a variety of other possible Supper at Corinth, it is clear that the prob- Nevertheless, his reference to “recogniz- situations. The general principle, they say, lem involved social discrimination: the ing the body” stresses the need for the involves the necessity of self-examination. wealthy Christians celebrated the Lord’s Corinthian Christians to examine care- Although some argue that it is impossible Supper in a way that “despised and humil- fully their relationship to the rest of the for a proper self-examination to be car- iated” their poorer fellow believers. church, the body of Christ. ried out by young children, others believe When children today are excluded from that with the help and direction of parents The Meaning of “Body” in the Lord’s Supper, there is the very real this can, in fact, be done. After all, it does 1 Corinthians 11:29 danger of committing the same sin for not take a high I.Q. or S.A.T. score to There are three reasons the word “body” which Paul criticized the Corinthians: recognize that the bread and drink are in the key phrase of 1 Corinthians 11:29 humiliating fellow believers. When our not merely a common everyday snack but likely refers not to the fleshly body of covenant youth watch the platters of bread stand for the body and blood of Jesus, and Christ nailed to cross and remembered and juice literally pass over them to nearby that we eat and drink these things not as in the bread and wine, but to the body of individuals but communally as members believers—the church. First and foremost, of the family of God. this meaning fits the historical context. To ● a congregation where the rich are celebrat- Conclusion ing the sacrament in a way that marginal- When our covenant 1 Corinthians 11:17-34 continues to be izes the poor, Paul issues the challenge to a key text in the debate over children’s “recognize the body”—that is, to pay atten- youth watch the participation in the Lord’s Supper. The tion to the welfare of their fellow brothers interpretation of “recognizing the body” and sisters. platters of bread and explained in this article removes one of Second, there are important differences the traditional grounds for exclusion and between Paul’s use of the word “body” here juice literally pass over also warns the church today to celebrate in verse 29 and earlier in verse 27. In verse the sacrament in a way that does not mar- 27 where the apostle is, in fact, referring them to nearby adults, ginalize or humiliate these youngest mem- to the fleshly body of Christ, he adds the bers. This interpretation does not automat- fuller descriptions “and the blood” and “of is it not natural for ically mean, however, that children ought the Lord.” Since neither of these additions to take part fully at the communion table, occurs in verse 29, Paul may well be using them to feel excluded, nor does it remove the need for some form “body” here with a different meaning. of self-examination. Nevertheless, it does Third, “body” as a reference to the like unequal members of provide biblical justification for the pos- church occurs both in the immediately the body of Christ? sibility of children’s participation at the preceding chapter (10:17, “Because there Lord’s Supper—a possibility that may well is one loaf, we who are many, are one ● be clarified by insights from Reformed body, for we all partake of the one loaf”) theology (see article on page 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 • Spring 2007 REFLECTIONS ON CHILDREN AT THE LORD’S SUPPER

Children at the Table Some Provisional Answers to the Practical Questions

ince the synod of the CRC voted in 2006 to welcome children to the table, by John D. Witvliet well. We should aspire to lead the most common response—amply reflected in a denomination-wide Professor of Worship services in ways that help the survey of pastors—has been that of question-raising. Based on discus- and Director of the entire congregation (re-)learn sions with a variety of leaders in Reformed denominations that welcome Calvin Institute of these attitudes from the chil- children to the table in various cultural contexts, this is a first attempt Christian Worship dren. to draft a response to some of the most common questions. For updated responses Still, this is a legitimate worry. Sto these questions, based on your feedback, along with responses to several related So often when we think of chil- questions, visit www.calvin.edu/worship/sacraments. dren’s participation in worship, we (wrongly) think that we have How can we celebrate the Lord’s Supper 7. Have children assist the pas- be cute, simplistic, or entertain- in a way that welcomes children? tor and elders in preparing ing to keep their attention. Any Some thoughtful congregations in and cleaning up the com- excellent elementary school Reformed denominations that already munion elements. teacher can testify that this is welcome children to the table have done The goal is to make the cele- not necessary or wise. things like this: bration child-welcoming, without 1. Have the children (and adults) mem- feeling the need to make it child-centered, In Reformed congregations that orize certain texts that are spoken or to both accommodate children and their do welcome children to the table, sung during each Lord’s Supper cel- developmental capacities, but also to chal- at what age are they welcome? ebration, including the Lord’s Prayer, lenge them to grow. The Lord’s Supper, In many cases, children participate as and phrases like “Lift up your hearts. like the Lord’s Prayer, the Psalms, and the soon as they attend a full worship service. We lift them up to the Lord.” Creed, is always something we are growing Most often, these congregations will set up 2. Adjust the Lord’s Supper liturgy into (adults, too!). their education programs, including any slightly by having a child ask, “What children’s worship programs, to teach the does this mean?”—just like in the Won’t having children at the table children about the entire worship service ancient Passover celebration. make the Lord’s Supper less reverent? prior to this time. In some cases, congrega- 3. Prepare a children’s book with the It certainly doesn’t have to. Children tions have children and their parents meet text of the Prayer of Thanksgiving have remarkable capacity for wonder, awe, with an elder or pastor ahead of time. In that can be both read at home and and imagination, as well as deep joy—four each case, there may well be special cir- used in worship. things that fit the Lord’s Supper so very cumstances in the life of the child, a given 4. Sing at least one song at the table family, or the church itself that suggest an that is used in church school—“Jesus ● older age. Loves Me” is one example very appro- There is a lot of wisdom in creating a priate for children of all ages. And Children have sequence of events that leads up to a child’s children certainly can learn “Holy, participation at the table, involving the Holy, Holy” to sing during the Lord’s remarkable capacity child, their parents or guardians, a pas- Supper prayer. tor or elder, and perhaps a church school 5. Teach children a single phrase to say for wonder, awe, and teacher or children’s worship leader. Ideally, out loud with the whole congrega- the sequence would include tion before receiving the bread and imagination, as well as • training for the child and parents or cup, phrases like “bread of heaven” guardians about children’s participa- and “cup of salvation.” deep joy—four things tion in worship as a whole, 6. Make sure that the children can see • training for the child and the par- the breaking of the bread, the pour- that fit the Lord’s ents or guardians of what the Lord’s ing of the cup, and gestures of wel- Supper means, and also about the come and hospitality at the table, and Supper so very well. significance of their baptism and the that their parents and guardians help joy of living the baptismal them to do so. ● life, ▼  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 2007 REFLECTIONS ON CHILDREN AT THE LORD’S SUPPER

Practical • times of prayer for ● But will children really understand Questions ▼ the child, their family, what is happening at the table? and entire congregation, Doesn’t the presence of Do any of us really understand what is • testimonies—by the child, parents, happening at the table? Seriously, doesn’t and a pastor or elder—about the children at the table the presence of children at the table help us goodness of God’s grace, clarify our own view of ourselves as people • celebration to acknowledge this mile- help us clarify our who are still just beginning to truly under- stone in the young child’s life. stand the remarkable mystery of God’s sav- The point of these sessions is not to cre- own view of ourselves ing work in Jesus? ate an intimidating litmus test, but rather Further, might not children have a deep- to model the kind of intergenerational as people who are er understanding of this than many of us learning, prayer, testimony, and celebration adults? One pastor tells of how a young that should be a natural part of congrega- still just beginning to four-year-old would wake up on Sunday tional life. There are few better opportuni- morning and say, with a kind of serious, ties than this moment for strengthening truly understand the but joyful anticipation: “It’s bread of heav- each of these practices. en day.” That is a thought and emotion that remarkable mystery of could teach many adults. Won’t liturgical forms Of course, none of this is an excuse be deadly for children? God’s saving work in for not thinking, or not doing theology, Well, a monotone reading of a very or not having a good church education didactic form certainly isn’t a very hospi- Jesus? program. In fact, one of the best parts of table place to begin. ● excellent teaching about the Lord’s Supper Providentially, during the last genera- is that it opens up our imaginations to tion, a tremendous amount of historically- perceive the profound biblical images for informed and theologically-rigorous work gations more, not less intentionality in the table. has gone into revisions of Lord’s Supper educational ministries. Significantly, many forms (see the Agenda for Synod 1994, pp. curricula (including those published by If we make this change, why would any- 166-191, for some examples, or go to www. Faith Alive) already provide for teaching one want to make profession of faith? crcna.org/pages/1994_supper.cfm). One of children about the Lord’s Supper. The dif- Because they love Jesus and because the most promising recoveries is that of ference is that now teaching can focus on the congregation invites them to do so as the ancient pattern for the church’s “Great children’s participation. Some of the best a way to celebrate God’s work in their lives Prayer of Thanksgiving.” That prayer tells congregations in Reformed denominations and to commission them for a lifetime of the history of God’s actions (like many that already welcome children to the table Christian service. psalms) and uses vivid, story-like language have done things like this: But the question does address a key con- that is well-suited for children. • Prepare a devotional guide for use in cern. Have we reduced profession of faith There are significant theological, pastoral, the homes. to be merely an entrance to the table? Have and educational reasons why a pastor might • Have a pastor visit each Sunday we treated participation at the table as the even adapt that Prayer of Thanksgiving School class to teach the children “reward” for making profession of faith? each time to include references to Bible sto- about the Lord’s Supper. Profession of faith, ideally, should be ries that children happen to be studying in • Offer a training session to parents to a significant adolescent rite of passage in their church school classes. Imagine having teach them how to be “worship par- which a congregation a prayer that blessed God for creating all ticipation coaches” for their children. • cares enough to challenge its youth people in his image, for saving Noah in the • Insist that 3-4 songs the children sing with rich and life-giving learning, time of the flood, Daniel in the lion’s den, in church school are songs that later • prays for them by name, and the Apostle Paul in prison, and then are used at the table. • helps them to discern their indi- asked for that blessing to attend now to us • Involve the middle school or high vidual spiritual gifts, at the table. Here, the presence of children school youth group in baking the • finds very specific, concrete ways would lead to a liturgical adaptation that bread used at the table. for each of them to participate in helps all of us re-engage our imaginations • Ask the children to think up all the the ministries of the church, with about the very concrete ways that God questions about the Lord’s Supper thoughtful mentorship, encourage- works in the world. they can and have a pastor write a ment, and feedback, short set of answers for the church’s • asks that they, in turn, will mentor Won’t we have to teach our children web site or newsletter. younger church members, about the Lord’s Supper? The good news is that when congrega- • seeks to learn from them about their Yes indeed. In fact, welcoming children tions teach children well, a lot of adults insights into the gospel and the life of to the table should demand of congre- learn too. the church, and 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 • Spring 2007 REFLECTIONS ON CHILDREN AT THE LORD’S SUPPER

• celebrates (!) in memorable ways all ● practices that help us live faithfully together. that God is doing in their lives. We have a system in which we covenant to Perhaps welcoming children to the table Welcoming pray, learn, deliberate and move together. can help us make profession of faith more, As one non-denominational pastor recently not less, important. children to the table told me, “I know that denominations can be unruly and complex, but please don’t Even if we come to a different under- should demand of give up on what you have. Genuine spiritual standing of “discerning the body” (see accountability across time zones and cul- article by Jeffrey Weima on p. 7), we still congregations more, tures is a gift to be cherished.” need to practice it. How will we do that? Yes, indeed. To say it another way, the not less intentionality So you’re telling me that welcoming Lord’s Supper is closely related to church in educational children to the table is not simply a case discipline. Reading 1 Corinthians 11 with of making things easier, but of making serious attention to how we might “exam- ministries. participation deeper? ine ourselves” and “discern the body” calls I’m saying that this could well be the us to be intentional about church discipline, ● case. A few proponents of the change may no matter how we interpret the text. For simply want to challenge the tradition, and that reason the task force appointed by This is a difficult challenge that requires water things down a bit. But the majority the CRC Board of Trustees as directed by enormous spiritual discernment and pas- of those advocating change are motivated Synod 2006 is coming to Synod 2007 not toral wisdom. But it is also important to more by a desire to make worship and only with recommended changes in the see that this is not really different than church life in general a source of deeper, church order articles about who is welcome welcoming a sullen, stubborn 39-year-old more engaged participation. at the table, but also with changes in the who cheats on his taxes despite the fact he articles about educational ministries and has been participating since making public Get serious here: this change would, in church discipline. profession of faith at age 20. effect, change a set of practices at least Part of this church discipline should be In both cases, the church should listen as old as the 16th century. This is not exercised by church councils who self-criti- to them, care for them, pray for them and going to happen overnight! What gives cally examine congregational life in prayer- call them to a life of faithful discipleship. us the chutzpah to change something ful efforts to root out any inhospitality and And the church has the authority also that old? favoritism. And part of this discipline can either to suggest or require that they not True enough, this is a big change. And be exercised every week in worship, as the participate in communion for a time. Wise in fact, as David Rylaarsdam’s article on congregation is invited to confess sin, hear church leaders might themselves choose to page 5 suggests, this change deals with God’s words of assurance, and live in obe- abstain from communion at a given time something at least 800 years old, much dience to all God commands. until they can reconcile with a neighbor. older than the Reformation. Imagine a call to confession that opens This should give us humility and remind with these words: “As a congregation that Why raise such a complicated topic? us to be patient listeners to each other. regularly celebrates the grace of God at the Our congregation’s practice of profes- That’s why the task force to synod is recom- Lord’s Table, we take seriously the Bible’s sion of faith is working great. It worked mending the formation of a new kind of call to regularly examine ourselves, to con- great for me and for my children. committee that would not only study the fess our sin, to discern if there is anything Your good experience is something to kinds of issues that Lyle Bierma discusses spiritually unhealthy in this church body, celebrate! At the same time, we should be on page 3, but also do a lot of listening to and to freely claim our dependence on cautious of anecdotal accounts alone. For local congregations in a variety of cultural God’s grace.” If such a call to confession every good story, there is a not-so-good and missional contexts. We need mutual (perhaps spoken at the table!) were used on one, and vice versa. accountability at both the theological and a regular basis, even in services in which In the CRC, as a recent survey tells us, practical levels. the table was not celebrated, many congre- there are a couple hundred pastors quite sat- At the same time, the duration of these gations would perceive much more tangi- isfied with the way things have been. There historical practices should not prevent us bly how to obey 1 Corinthians 11, perhaps are a couple hundred pastors (and a major- from a lively engagement with this topic. more than they do now. ity of delegates to last year’s synod) who “Tradition” must not be at the same level want to welcome children to the table. There as Scripture for Reformed Christians. We What happens when children who grew are also many with questions. If we weren’t a need not fear working together in a mutu- up participating end up rebelling as denomination, everyone could just do what ally accountable way to a new approach, young people? Are we supposed to wel- they pleased. Instead, we have the oppor- provided it is driven by careful consider- come a sullen 18-year-old to the table tunity to pray together, study Scripture ation of all the biblical evidence and to just because she has been participating together, and talk through all the instruc- each of the related theological and pastoral since she was 4? tive historical, cultural, and congregational considerations. 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 • Spring 2007 Continuing Education

Bishop Seminar on sacraments fills the Calvin College chapel. Wright reflects on space, time, and sacraments.

Bishop N. T. Wright Leads Seminar on the Sacraments

acraments are at the heart of the answer: “A mother can establish an inti- because they “know the love of God and church. That’s why they’re contro- mate relationship with a newborn baby. respond in wonderful and moving ways “ versial. Try to change them and If that is so, can the God who created the more profound than those who have been youS will find out.” whole world not establish contact until confirmed and can articulate their faith.” Anglican Bishop of Durham N. T. age 5 or 6 or 10? God has ways of mak- In relating the sacraments to time and Wright made that statement in his opening ing himself known to children, especially space, Wright noted that the “past and remarks at a seminar on “Space, Time, and through the love of the Christian com- future come to meet us in the bread and Sacraments” sponsored by Calvin Theo- munity. [Children] can’t say the creed, but the wine.” Since “the purpose of a Chris- logical Seminary and the Calvin Institute they may have a deeper and fuller faith tian is to shine God’s light in the world, of Christian Worship on January 6, 2007. than those who recite it every week.” … we need the nourishment of the Spir- Wright began his visit by speaking at Wright used the example of a balloon it,” which is found in the Eucharist. At the January Series of Calvin College on which can be full whether it is blown up the Lord’s Supper, “we taste new creation the topic of one of his latest books, Sim- with a little air or a lot of it, and said, “A on our tongues, on our lips, and in our ply Christian. In that lecture he laid the very little person can be totally filled with mouths, so we can go out to do new cre- groundwork for the seminar on sacra- the love of God, not half full because he ation in the world.” ments by teaching a theology of creation or she is half a person.” He used the fur- Audio files of Wright’s lectures can be in which “heaven and earth are not the ther example of persons who have Down’s found in the lecture archive at www.calvin same thing, but are not far apart; and they Syndrome participating in communion seminary.edu. overlap and interlock, and are designed to be integrated, finally.” Wright believes that Professor Avila Earns Second Ph.D. Degree “our worship takes place in that overlap- ping space” and that the sacraments occur n November 2006 CTS Profes- Democracy from 1991 to the 2006 there as well. sor Mariano Avila (who holds Presidential Elections: Lessons In his seminar Wright explained how a doctorate in New Testament and Scenarios,” co-sponsored the new heaven and the new earth “overlap Ifrom Westminster Theological by Calvin Theological Seminary supremely in Jesus himself”—how the two Seminary) was awarded his sec- and the Nagel Institute for the narratives of Jesus’ baptism and his last ond doctorate—this one in Social Study of World Christianity at meal with his followers “are the interpre- Sciences with a specialization in Calvin College. In his presenta- tive grid through which people not only Political Science—by the Univer- tion he recounted the growing understand his life, death, and resurrec- sidad Autonoma Metropolitana involvement of evangelicals in tion, but also are the events through which in Mexico City. Remarkably, Avila earned the political realm in Mexico, which is people are nourished.” Through the sacra- his degree from a secular university with “one of the most secular Western countries ments Christians “feed on the story to be a dissertation on the evangelical church- politically, but one of the most religious renewed for the journey ahead.” es in Mexico—the first to do so at that culturally.” Avila’s personal experience of In reflecting on the participation of institution. growing up and pastoring congregations children in the Lord’s Supper, Wright won- This past March Avila gave a lecture in Mexico added understanding to his dered, “How old must children be before based on that dissertation, entitled “The extensive research into Mexican politics they can know anything about God?” His Political Role of Evangelicals in Mexican and religion. 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 • Spring 2007 News Pastors from the Church of the Servant CRC host Composer the Lord’s Supper. Keith Getty leads his own hymn, “In Christ Alone.”

CTS alums Henry Schenkel, Peter Choi, and Gregg DeMey lead evangelistic preaching workshop. Conferees from around the world worship together.

3rd grade choir from Ada Christian School leads worship. 20th Worship Symposium Brings Glory to God

he Calvin Symposium on Worship While hailing from countless congre- Witvliet hopes to see more attention celebrated its 20th anniversary this gations in 34 countries, attendees found given to how we perceive the beauty and past January with another outstand- common themes and questions focused on glory of God through the various elements Ting conference featuring more than 80 the glory of God. They pondered questions of worship. “So often, our work on the presenters and 1,600 participants. Spon- such as these: How can our art, sermons, mechanics of planning a service draws our sored by the Calvin Institute of Christian music, and language more adequately con- attention away from God. The question we Worship with the Center for Excellence in vey God’s glory? What palette of colors need to ask,” he notes, “is how can we look Preaching, the symposium is a significant and sounds, what textures, what meta- beyond the sounds, words, and elements opportunity for seminary students who phors and images best promise to help us of worship to comprehend the beauty and spend two to three days learning with some evoke and attend to God’s glory? What glory of God?” of the best preachers and teachers of wor- would renewed attention to God’s glory For more information, including audio ship. Participants were offered a bouquet mean for worship in our congregations? files from 2007 and a list of confirmed pre- of topics from architecture and liturgical Would it become more contemplative? senters for January 2008, go to www.calvin. floral arranging to choral conducting and exuberant? weighty? vibrant? edu/worship/sympos. worship team building, from preaching as pastoral care to worship as spiritual forma- 2007 Recipients of the Distinguished Alumni Awards tion, from sacramental song to enacted prayer. t its meeting on February 9, 2007, award is given annually to recipients who The variety of topics was exceeded only the trustees of CTS named two have brought unusual credit to their alma by the great variety of participants. “We recipients of the seminary’s Dis- mater by their distinction in Christian never could have imagined how the sym- Atinguished Alumni Award for 2007. The ministry. For 2007 the recipients are The posium would grow,” said John Witvliet, Reverend Leonard Hofman and The Rev- director of the Worship Institute and pro- erend Jack Vos. fessor of worship at CTS. “I’m especially Beginning his ministry in 1951, The gratified with how people from such com- Reverend Leonard J. Hofman served con- pletely different kinds of churches are gregations in Kanawha, IA; Kenosha, WI; able to be part of this conversation—from Zeeland, MI; Jenison, MI; and Holland, MI. urban and rural, long-established and From 1982 to 1994 Rev. Hofman served our brand-new, North American and beyond denomination first as Stated Clerk of the North America.” Leonard Hofman Jack Vos CRCNA, and then as (continued on p. 15) 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 • Spring 2007 FMormationaking Connection for Ministrys

Seminary, Sexuality, and Ministry

ne cannot be a pastor or a Chris- Dan Vander Steen, Ruth Boven, and Duane Visser discuss tian in North American culture the problem of pornography. without dealing head on with Omatters of human sexuality. Because CTS seeks to be proactive and not shrink from difficult issues that confront the Christian community and that will confront stu- dents as future ministry leaders, it hosted three community learning events this year that addressed very different challenges with respect to human sexuality. biological versus environmental factors discern ways to more fully value all mem- Panel Discussion on “Pornography regarding homosexuality, to the relation- bers of the seminary community. and the Pastorate” ship between societal prejudice and homo- Provost Beversluis made it clear that “Pornography is a blight on contempo- sexual identity development, to other people don’t start out to be mean or biased, rary life and a threat to Christians and socio-cultural and socio-political dynam- but operate out of unconscious interpreta- non-Christians alike. As future leaders ics that have an impact on persons who are tive frameworks. She playfully asked lis- in the church we need to know about homosexual and in the church. teners to identify their “most professorial it.” So said Calvin Theological Seminary The meeting was marked by probing professor,” and then pointed out how the (CTS) President Cornelius Plantinga Jr. questions, thoughtful answers, and, above qualities that work positively for a male in an invitation to an all-seminary “town all, a commitment to imitate Christ in the professor often work against a female. hall” meeting sponsored by the seminary’s way we talk together about this important A male professor who is absent-minded student senate, as well as a student group matter and in the way we seek to reach out will probably be seen as deep in thought, called the Josiah Initiative that is working in Christ’s name to all of God’s children. Beversluis explained, but a female with to raise awareness about the problem of the same behavior will probably be seen as pornography. Town Hall Discussion of scatter-brained. In the same way, a male Three panelists joined this conversa- Gender Bias at CTS professor who is grumpy will probably tion on “Pornography and the Pastorate”: How does gender bias manifest itself be seen as demanding excellence, while Dan Vander Steen, a counselor at Calvin in an institution where the faculty and a female professor who exhibits the same College’s Broene Center; Duane Visser, student body are disproportionately male? behaviors will be labeled a crab, or worse. director of CRC Pastor-Church Relations; Totally apart from one’s view of wom- All three panelists had very helpful and Ruth Boven, a pastor at Neland Avenue en’s roles in the church, are there ways insights into ways we unwittingly dimin- CRC. While discussing a difficult topic, the seminary community invisibly favors ish and harm others, as well as ways we can the panel enlightened and challenged men? How can we reduce these “blind more fully value and affirm one another as the 100 people who attended the meeting. spots” that, while often unintentional, nev- God’s imagebearers and children. The seminary community was sobered by ertheless are damaging of not just women Each of these events was very informa- statistics on how many Christians, and but the whole community? tive on vital issues that face the church. Christian pastors, are caught in the grip of Claudia Beversluis, Provost of Calvin Col- Perhaps more importantly, all three of internet pornography. Each panelist also lege, Shirley Hoogstra, Vice President for Stu- these events were marked by civility, char- offered hope and specific resources for dent Life at Calvin College, and Jack Roeda, ity, careful listening, and restrained but pastors and churches. Senior Pastor at Church of the Servant CRC, honest speaking that bodes well for the served as panelists to help the seminary church in which these students will serve Town Hall Meeting on “Christians community think about these questions and as future ministry leaders. and Homosexuality” Discussions of homosexuality usually Professor Ron Nydam facilitates panel discussion on gender bias produce more heat than light. Careful with (l. to r.) Jack Roeda, Claudia Beversluis, and Shirley Hoogstra. articulation, humility about what one does not know, and strong biblical convictions are desirable features of any discussion in the Christian community, especially on a subject as controversial as homosexuality. Mark Yarhouse of Regent University brought such light and careful thought to this matter. The discussion ranged from 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 2007 Four Years of Interns in Cedar Rapids, Iowa by Paul Delger, Freelance writer and CRC member from Kanawha, IA

f you want to examine a successful Cal- Pastor Doug MacLeod nature of the intern situation. “I realized vin Theological Seminary internship and Intern Jeff Bulthuis that after more than 20 years of parish program, look no further than Peace ministry, I have accumulated experience IChristian Reformed Church in Cedar that has value for those who are starting Rapids, Iowa, for your model. out,” he said. “Moreover, they have each, At first glance, you may wonder why in their own giftedness, challenged, ques- Peace has attracted a number of seminar- tioned, and enriched my perspective on ians to serve in this one-year program. But ministry and reassured me that the church if you looked closer, you would see how is being provided with capable pastors for the interns have quickly been embraced the years ahead.” by Peace’s pastor, Doug MacLeod, his wife MacLeod said that the intern program Cathy, and the congregation. has benefited from his wife’s contributions “The best aspect of our time there was too. “Cathy very intentionally and will- the relationships: connecting with mem- DeKlerk added, “The challenge of learn- ingly invested herself in the three interns bers of the church through programs, after ing to preach better was something I loved, who have spouses,” he said. “The four of church for coffee, going on outings togeth- and Doug’s mature observations enriched us enjoyed supportive and transparent er to the fireworks and Pella’s Tulip Time, me. Personal and pastoral qualities I relationships as Cathy and I believe that and sharing meals,” said former intern learned from Doug included the use of for married students, an internship and Daryl (DJ) DeKlerk. “I certainly came to captivating images and engaging words to preparation for congregational ministry appreciate the life experience, intelligence, communicate God’s great truths in preach- can also involve clergy couple mentoring.” and spiritual depth of members in the ing, appropriate sensitivities in pastoral Peace Church will end its popular church and community.” care, leadership sensibilities with church intern program after Bulthuis completes Peace hosted intern pastors for four con- council issues, the need to religiously keep his term, but they plan to add a permanent secutive years beginning in the summer of a Sabbath rest day, and the value of spiri- staff position to their church—hopefully 2003. Ed Gerber, now pastor in Webster, tual disciplines and physical exercise.” with a pastor who has been as well trained New York, was the first intern. DeKlerk, MacLeod appreciated the give-and-take as these four. a pastor at First CRC in Barrie, Ontario, came next. Christian Pedersen and current Distinguished Alumni (continued from p. 13) tions in five Ontario locations: Stratford, intern Jeff Bulthuis fill out the roster. General Secretary of our denomination. Chatham, Toronto (Scarborough), St. “The intern does much of what a par- Rev. Hofman retired in 1994 as General Catharines, and Barrie. He retired in 1999. ish pastor does,” said MacLeod, who has Secretary Emeritus. His church ministry He impressed everyone who witnessed served Peace Church for about 14 years. exhibited extraordinary qualities of lead- his work—from young persons he led “Instead of a niche role with a particular ership: highly intelligent and articulate into ministry, to synodical delegates who focus (youth, visitation, or outreach, for preaching and teaching, compassionate elected him officer, to ministerial col- example) our interns have wide-ranging pastoral care, deeply engaged awareness of leagues who simply and deeply trusted pastoral opportunities.” the church, and, throughout, meticulous him. Rev. Vos has always been an astute Bulthuis appreciates the wide min- attention to detail. He has always been a student of Scripture and of human nature. istry exposure and has discovered his highly reflective Christian minister. As Congregation members thrived on his ministry strengths. “I was excited to be General Secretary, Administrative Secretary stellar preaching and his warm, faithful able to approach a large variety of min- of the Interchurch Relations Committee, pastoral care. They knew his integrity as istry opportunities including preaching, and Chairman of the Board of the National an anchor of the church. As a member pastoral care, teaching, evangelism, and Association of Evangelicals, Rev. Hofman’s of the denomination’s Board of Trustees, administration,” he said. “This internship dignity and ecumenical statesmanship or as an officer of synod, Rev. Vos could allowed me to explore where my gifts are earned him respect throughout the world’s always be counted on for intelligent, calm- so that I could know where God might use community of believers. In various signifi- ly reasoned observations. He practiced me in the future.” cant capacities he was officially present at fairness until it became his reflex. When Interns provided MacLeod with high 35 meetings of the synod of the Christian he spoke, people listened, in part because marks in his pastoral training. “He taught Reformed Church. The Reverend Leonard he made little of himself and much of me simple yet indispensable things like Hofman is a leader of the church, and the issues and persons before him. He how to talk, how to walk, how to breathe it is fitting for CTS to honor him as a was, accordingly, a superb interviewer. in and out,” Gerber said. “In other words, Distinguished Alumnus. The Reverend Jack Vos is a leader of the by example, he taught me a whole lot of Beginning his ministry in 1962, The church, and it is fitting for CTS to honor intangibles.” Reverend Jack B. Vos served congrega- him as a Distinguished Alumnus. 15 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 2007 A community of faith. A center of learning. A life of ministry.

A Life of Ministry. At Calvin Theological Seminary, formation for ministry is the center of everything we do. Our goal is to develop whole persons for ministry—head, heart, and hands—all in the context of community. As you integrate this learning with community and church service ministries, Christ will form you into his likeness so your ministry will do the same for others.

C a lv i n T h e o l o g i c a l S e m i n a r y A community of faith. A center of learning. A life of ministry.

3233 Burton Street SE, Grand Rapids, MI 49546 • 800-388-6034 • www.calvinseminary.edu

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