The JAN/FEB 2024
Outlook
Have We Forgotten the Purpose of Music in Worship? Considering Zion with Jodocus van Lodenstein: A Vision of Reform Man’s Glorious Helper Memories of a Church Historian and Man of God Prison Ministry Church Order Articles 15 and 16 Jesus Is a Complete Savior Find Your Identity and Calling in Christ Freedom Stripping Metal and Transplanting Flowers Meditation: All Things Dream Dictionaries? Book Reviews NAPARC Press Release
73 YEARS: 1951– 2024 reformedfellowship.net
DEDICATED TO THE EXPOSITION AND DEFENSE OF THE REFORMED FAITH
A New Year’s Meditation
Good Question
VOLUME 74 ISSUE 1
BEHOLD I WILL DO A NEW THING
it shall spring forth; shall not ye know it? I WILL EVEN MAKE A WAY IN THE
WILDERNESS and RIVERS in the DESERT – ISAIAH 43:19
Contents | January February | Volume 74 | Issue 1 3 | A New Year’s Meditation Mr. Cornelius VanKempen
God’s faithfulness in the past year, gives hope for the New Year!
4 | Have We Forgotten the Purpose of Music in Worship? Dr. David VanBrugge
The article suggests that live music in worship glorifies God when music is properly understood as creative, communicative, reflecting an affective response, unifying the prayers of the people, and an apologetic for the Christian faith.
15 | Prison Ministry Letters from readers of The Outlook in prison.
16 | Church Order Articles 15 and 16 Rev. Greg Lubbers
Article 15: The Duties of Deacons Article 16: The Three Assemblies
19 | Jesus Is a Complete Savior
Heidelberg Catechism, Lord’s Day 12, Q&A 31 and 32.
Mr. Michael R. Kearney
23 | Freedom
Mrs. Annemarieike Ryskamp What is real freedom? And how it’s being corrupted.
10 | Man’s Glorious Helper Rev. Peter H. Holtvlüwer
Why was the woman created later than the man? What does it mean that she is called his helper?
25 | Stripping Metal and Transplanting Flowers Mrs. Elisabeth Bloechl
God uses whatever means necessary to sanctify us, including transplanting.
13 | Memories of a Church Historian and Man of God Dr. Mark J. Larson
Dr. Larson thanks the Lord in this article for a man gifted by God for the good of others.
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George van Popta’s article accompanies his song based on Article 1 of the Apostles’ Creed as it is worked out in Lord’s Days 9 and 10 of the Heidelberg Catechism. Some of the sounds of the scriptural basis of the questions and answers can be heard.
Heidelberg Catechism, Lord’s Day 11, Q&A 29 and 30.
Rev. William Boekestein
The first in a study series on Dutch minister Jodocus van Lodenstein’s book about the spiritual state of Reformed churches in the seventeenth century.
Rev. George van Popta
Rev. William Boekestein
21 | Find Your Identity and Calling in Christ 7 | Considering Zion with Jodocus van Lodenstein: A Vision of Reform
28 | Meditation: All Things
Cover layout composition by Jeff Steenholdt. Pictured: Beautiful Zion National Park by iStock Photo.
30 | Dream Dictionaries? Mr. Kurt Snow
As a spate of books, articles, and websites attest, some Christians believe that dreams are for today. Especially convincing are stories circulating on the internet about Muslims coming to faith in Christ because of a dream. This article reviews the types of dreams in the Bible, their purpose, when they occurred in the timeline of Biblical history, and what to say to the friend who thinks they have had a dream from the Lord.
33 | Good Question
Rev. William Boekestein Good Question 99: How Does God Reveal Himself?
34 | Book Reviews
Rev. Jerome M. Julien Ignited by the Word - Yashka: My Life as Peasant, Officer, and Exile - I Believe: Sermons on the Apostles’ Creed - Bridge to Esther; Bridge to Mark; Bridge to Genesis (vols. 1–5).
36 | NAPARC Press Release Reformed Fellowship is pleased to share with our readers the North American Presbyterian and Reformed Council (NAPARC) press release.
A New Year’s Meditation It seems the world has gone mad; nothing seems to make sense! Why is this so? Sin is rampant. It seems that Satan and his evil agenda will win. Where is God? Why does He not put a stop to all the wickedness? “The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity: there is none that doeth good. God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God. Every one of them is gone back: they are altogether become filthy; there is none that doeth good, no, not one” (Ps. 53:1–3). The thought of this sends chills up our spines. None. None that understand? How can that be? But did not Jesus say that the gates of hell will not prevail against His church? Where are they? Many call themselves Christians, but their actions are at odds with God’s Word. Despite fear of the seeming approaching doom, they say nothing or at best little. The parable of the ten virgins says five were foolish and five wise and yet all slept. The church as a whole has forgotten that they do not belong to themselves but to their faithful Savior, Jesus Christ. It is His blood which binds His people to Him. This brings out the hatred of men and devils. In man’s eyes there is no hope and never will be, but God looks, God calls, God brings;, yes, it is God in and through Jesus Christ that will win the day. “Oh that the salvation of Israel were come out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad” (Ps. 53:6). It is a one-sided work of grace. Without the cross of Calvary there would be no hope, but there is, all glory be to the triune God. The old year has come and gone, and we are still alive. In spite of all the evil around and our own sinfulness God has not dealt with us as we deserve. The disciples were in the ship in the storm, yet Jesus sees them, He goes to them, He delivers them. It is all God and God alone. That is why as we go into the new year there is hope in our end. The world is not our home if Jesus is our guide. As the psalmist in Psalm 130 says, “Let Israel hope in the Lord: for with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities.”
If thou, Lord, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared. I wait for the Lord, my soul doth wait, and in his word do I hope. My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning. Let Israel hope in the Lord: for with the Lord there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities. —Ps. 130, KJV Lord, though I walk ’mid troubles sore, Thou wilt restore my faltering spirit; Though angry foes my soul alarm, Thy mighty arm will save and cheer it. Yea, Thou wilt finish perfectly what Thou for me hast undertaken;
Mr. Cornelius Van Kempen known as Case, has been married to Susan for fifty-eight blessed years. They attend and are members of Heritage Reformed Congregation in Grand Rapids, MI.
Out of the depths have I cried unto thee, O Lord. Lord, hear my voice: let thine ears be attentive to the voice of my supplications.
Image: The Storm on the Sea of Galilee, Rembrandt, 1632
May not Thy works, in mercy wrought, e’er come to naught, or be forsaken. Psalter 429:4 (Ps. 138)
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Have We Forgotten the Purpose of Music in Worship? Dr. David VanBrugge
Music plays an important role in our worship services. The value of that role does not necessarily depend on the means—the quality of instruments, the skill of the congregational singers, or the complexity and creativeness of what is sung. It does not stem from its inclusion in the liturgy. Music plays an important role because of its purpose.
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The simple purpose is for the worship of God. The purpose of sound, including the sound of instruments, is for the praise of God (Ps. 150). The purpose of singing is to fulfill the biblical command to sing (Ps. 98; Col. 3:16). In other words, God’s Word says music should be included. But there is another layer to the purpose of music. This may be
more easily realized when asked as a question: Why is it music that is included in the worship of God? Why is there a call to sing? Why is there not just a call to respond with responsive readings? Why sing? Why play instruments? The short answer could relate to singing and supportive accompaniment being a communal activity. Indeed, the purpose of music does not apply only to those trained
as musicians. It applies to everyone who has gathered as part of the congregation. But church history gives us some further principled clues as to this multi-layered purpose of music. It is not that churches or people in the past had perfect practices, or that thinking about these principles will correct all contemporary deficiencies. But in the spirit of always reforming and in continuity with our heritage, the multi-layered purpose of music in worship needs to be retrieved.
Music Is Communication We understand what communication is—it is relaying a message. Music is communication. It relays a message. Seeing a pastor stand back from the pulpit, songbook in hand, singing his heart out, communicates. As does looking out at the congregation and seeing the unity of voice and message.
Martin Luther was a musician, playing the guitar, writing lyrics, and adapting melodies for new hymns. He understood the creative act and its power in changing lives and minds. He embraced the creativity within music, saying it had the “power to inform and enlighten minds.” How? Well, it is hard to understand it all, but music should bring about enjoyment of the Creator. In that sense, music was next to theology. It was making, or expressing, a creative response to God. The quality of music in our churches can be seen as a creative response to God. This is not necessarily about style or complexity, but a creative response to what God has made possible in creation. Every person’s musical creativity is at a different level, but the fact that everyone in church is called to make music should not be neglected. This is using His creation to glorify Him.
Our churches often have recognized that music in worship is not a performance opportunity, and accompanists are to be just that— accompanists. But accompanists are there to help the congregation sing. Saying we sing in our churches is not enough. We need to realize both accompanists and singers are engaged in communication.
Music Reflects an Affective Response
Music Is a Creative Act When a musician plays or a congregation sings, something is made. They are giving their energy to something. They are creating a witness of what they value.
we believe what we are singing, why does it not always sound like it?
Erasmus recognized that all music communicates. He saw musicians as orators who were expressing and promoting a certain spirituality. It was for that reason that he was concerned with instrumental music that was used for dancing. He did not see how that was communicating a common good. It is very possible for music to communicate unhealthy attitudes. But what does the music in our churches communicate? What does it say when the congregation is just not into it? But what is the “it”? It needs to be understood as relaying a message—back to God. And what humble prayer and praise our music ought to be then! Continuing the thought of music as oratory, three things are necessary: content, passion, and consistency. Good musical content in church is provided through our songbooks. Passion needs to come from within, regardless of skill. If every person is to communicate through music as well as possible, that person’s life and actions need to be consistent with the message of the song. In that sense, singing is a call for reflective examination. Now, it is very possible that the song and the life are inconsistent, but the most powerful singing happens when it is consistent, when people believe what they are singing. And if we say
Music is not just a creative act that communicates. When engaged in properly, it can and does reflect what is in the heart.
Augustine wrote a relatively unknown work titled De Musica. In it, he described how music elicits a “justifiable affective response.” He knew that from his own affections, his own conversion, and from his own grieving the death of his mother how powerful music could be. But Augustine also understood that the affective response was not just external—with our ears. It was not merely a sensed thing. There was a “melodia interior” that was affective. There was a powerful resonance with good sound that was much more than a romantic stirring of emotions. There was an affective response to that which was good, true, and beautiful. Music, to some extent, reveals the affections of our souls. Are we happy? Are we humbled? Are we tired? Are we so unaffected by baptisms, by gospel encouragements, by warnings, and by the reminders of God’s love that all our music has come to sound exactly the same?
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Music Unifies the Prayers of the People As affective communication, music rises as prayers of the people. As John Calvin explained, “As to public prayers, these are of two kinds: some are offered by means of words alone, the others with song. . . . [These] will be like spurs to incite us to pray to and praise God, and to meditate upon his works in order to love, fear, honor, and glorify him. . . . Moreover, when we sing [the Psalms], we are certain that God puts in our mouths these, as if he himself were singing in us to exalt his glory.”1 The blessing of joining voices in prayer should not be lost on us. It is a blessing to pray alone, but the lifting of simultaneous congregational prayer is powerful. My meager praise is magnified by the praise of many others. My pleas for mercy and help are underlined when God’s people sing with me. If the congregational aspect of prayerful singing is important, individuals need to hear each other. That means we all need to use our voices. It also means we should be able to hear one another. Any instruments should not be too loud. If electronic instruments are necessary, they should not be amplified to the point of electronic distortion. Music, and singing in
particular, needs to be of the people, for the benefit of people.
Music Is an Apologetic for the Faith When people walk into our churches and do not know us, or even understand the spiritual realities of what we are singing about, are they at least intrigued by it? Does our music have an authentic, indescribable power? Does it make our faith seem more authentic, honest? Or does it lead to the contrary?
Hendrick Speuij is not known today, but during his lifetime he was a popular organist in the city of Dordrecht. He was the first published Dutch Reformed musician, already publishing some psalm arrangements in 1610. While people were debating the value of songs and organs in the worship service, Speuij set out to perform and persuade through performance. It is likely he even played for the delegates to the Synod of Dordt. And from evidence in our churches, he seems to have been successful in sharing music that reflected the Reformed faith.
it? Does it sound like we want to persuade others of the beauty and truth of our Reformed faith? Much more could be said, but music is an important part of worship for a reason. We need to hold onto the robust tradition of congregational singing, in harmony, desiring to beautify our worship to the glory of God. Although the purpose of a worship service is not music, if so much time is given to music, is our current practice really all that music in worship is intended to be? Are we asking ourselves and consistories the hard questions: Are we doing all we can to encourage the best singing our congregation can offer? Is this what good Reformed worship music is? Does our singing magnify and increase our worship? Or does it just fill a part of the liturgy? 1. John Calvin, Preface to the Genevan Psalter of 1565; this can be found online at https:// psalterium.wordpress.com/2008/02/23/calvinspreface-to-the-genevan-psalter-of-1565/.
Dr. David VanBrugge is currently serving as the pastor of Grace Free Reformed Church in Brantford, ON.
Today, when visitors hear our church music, does it sound like we believe
Next to the Word of God, the noble art of music is the greatest treasure in the world. – Martin Luther The Outlook | 6
Considering Zion with Jodocus van Lodenstein: A Vision of Reform Mr. Michael R. Kearney
You may have heard the phrase Ecclesia reformata semper reformanda, and you may know that it translates roughly to “The Reformed church must continually be reformed.”1 Perhaps you have heard it applied to Reformed churches today, implying that believers and congregations must be vigilant to examine their beliefs and practices repeatedly and continuously in light of God’s Word. The origin of the phrase is less clear than its meaning. In The Outlook, Michael Bush traced the terms reformata and reformanda to the Dutch theologian Johannes Hoornbeeck (1617–1666), as quoted by his students Jodocus van
Lodenstein and Jacobus Koelman.2 In Tabletalk, W. Robert Godfrey credited Van Lodenstein’s 1674 book Beschouwinge van Zion with the more specific meaning of semper reformanda that has influenced churches in the Dutch Reformed tradition.3 Wim A. Dreyer, rather than identifying a particular source, looked to John Calvin, Van Lodenstein, and the twentieth-century theologian Karl Barth as offering three distinct but interrelated positions that support the phrase semper reformanda.4 Many scholars invoke Van Lodenstein’s name in discussions of the principle, but it seems that no one has yet found a single historic origin
point for the exact phrase Ecclesia reformata semper reformanda. I discovered this knowledge gap while doing research for another project, and that discovery in turn revealed how little I knew about Jodocus van Lodenstein (1620–1677) and his world. Although his work Beschouwinge van Zion is frequently cited as one of the major texts of the Dutch Further Reformation or Nadere Reformatie, it has never been translated into English, and even the biographical details of Lodenstein’s life are rarely discussed in depth.5 I learned that Lodenstein (or Lodensteyn) was born in Delft to a prominent family, that he grew up with severe allergies and a speech
Ecclesia reformata semper reformanda
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impediment, that as a young man he developed a love for the English Puritans, that he entered the ministry and served three congregations in the Netherlands, that he never married, and that he played a large role in a circle of figures who called for renewal in the Dutch Reformed church of the seventeenth century. I read about Lodenstein’s continual longing for spiritual revival that sometimes resulted in a negative attitude toward the institutional church, and I observed that his tendencies toward pietism and mysticism have garnered mixed reactions from later Reformed believers. Still, I wanted to learn more about his central text and what insight it might offer for Reformed churches today. The result is a work in progress that I hope to share in the pages of The Outlook over the course of 2024. Although a full translation is out of the question for now, I have embarked on reading Beschouwinge van Zion in Dutch, offering provisional translations of key passages, and writing summaries of other sections to help myself and others gain a greater appreciation of this work. Comments and translation corrections are welcome as I work through this project. I hope it will be a useful contribution to The Outlook and a blessing to readers.
About the Text Beschouwinge van Zion, in some editions rendered as Beschouwingen Sions, is a devotional work first published in 1674. The full title can be translated as Considering Zion: or, Thoughts and Remarks over the Present Condition of Reformed Christians, Set in Several Dialogues. It takes the form of a running conversation between a pastor–theologian and two elders of the Reformed church in the Netherlands, arranged into ten chapters or dialogues. The title takes
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its inspiration from Psalm 48:12–13: “Walk about Zion, go around her, number her towers, consider well her ramparts, go through her citadels” (English Standard Version). Lodenstein offered these fictional dialogues as a means of considering the state of the spiritual Zion, the church of Christ. The first edition of Beschouwinge van Zion, published over the course of several years and completed after Lodenstein’s death, also contained some posthumous writings on “the blessedness of mankind” and a sermon he preached on Ezekiel 37:7– 8. That edition is available on Google Books, but I have chosen to make use of a more modern edition edited by H. P. Scholte between 1836 and 1838 (also available on Google Books).6 The fact that Scholte thought this work deserved to be brought to the attention of the Dutch Reformed in the nineteenth century underscores its historical and devotional value. I plan to begin by discussing the first six chapters or dialogues in six installments. At the end of the year, I will either continue with Dialogues 7–10 or offer a brief summary of their contents.
Dialogue 1: Disorders of the Reformation Lodenstein offered the following summary of the first dialogue: “Of non-Christians in the congregation and of some disorders or mis-orders of the Reformation in particular.” The chapter begins with a meeting between Ahikam, who has recently concluded a term as church elder, and Stephanus, who has just been nominated to that office. Stephanus reflects that he is confronted both by the greatness of the demand of the office and by the sorry state of the congregation of the Lord. Ahikam replies that Stephanus’s awareness of the problems of the church already places him “among a rare group in the land” (2). At this point, they see
their teacher, the minister Urbanus, and ask whether he is willing to join them in conversation. Urbanus complains that he is up to his head in work, surrounded by “spiritually stupid people who would drive the wise mad and make crooked what cannot be made straight again” (3),7 and since he was just trying to get away from such people for a little while, he is happy to join them. The core of the chapter begins with the following question: “If one looks at the present-day Reformed church, does one see in it and on it the likeness of the Christian church?” (3). Lodenstein’s dialogue challenges readers to reconsider whether labeling habits or traditions as “Reformed” necessarily means that they honor Christ. The chapter discusses three primary misunderstandings which Lodenstein saw at work in the church of his day. 1. Misunderstanding the Visible and Invisible Nature of the Church The discussion turns to biblical images of the splendor of the Old Testament temple, such as Psalm 87. Urbanus states that excellence in true holiness is required of the church, for believers are temples of the Holy Spirit (1 Cor. 3:16), and the congregation is God’s house and temple (1 Tim. 3:15; 2 Thess. 2:4; 1 Pet. 2:5). Stephanus clarifies that the visible splendor of the Old Testament temple was a token of the invisible church, referring to its spiritual beauty that consists in faith and purity of heart. Urbanus agrees but hastens to add that this spiritual beauty must also manifest in external characteristics (1 Cor. 6:19; Rom. 12:1; Eph. 1:6, 12; Isa. 61:3; John 15:8). He says this as a response to popular arguments that a church could be genuine in an invisible sense while outwardly showing none of the characteristics of godliness. Ahikam challenges common usage of
the terms visible and invisible when applied to the church. He points out that these terms refer only to our ability to judge the genuineness of others’ faith. The invisible church pertains to “the hidden body of the Lord Jesus Christ” (5) which will be revealed on the last day. But this has nothing to do with the erroneous notion that believers can exist on earth without visible fruits of godliness in words and life. The dialogue quotes numerous Bible passages that emphasize that believers’ faith must not only be genuine but must also appear in its fruits for the world to see. The fruits of faith are meant to be visible. 2. Misunderstanding the Purpose of Christ’s Work A second misunderstanding concerns the purpose of Christ’s work. Stephanus notes that many Christians hold that “the forgiveness of sins, the quieted conscience, and therefore a heavenly joy, are . . . the highest aim of Christ’s coming, and so as to be thankful to God and go on the way of heaven one necessarily has to be virtuous also and to do good works” (7). This explanation sounds credible, especially in light of the three sections of the Heidelberg Catechism, but Urbanus offers a different view: Underneath God’s glory, the foremost end of Jesus’s coming was to purify a people for Himself (Titus 2:14; 2 Pet. 2). This means that righteousness in heart and action ought to be the constant striving of God’s people; good works are not tokens of thankfulness alone but also express the outworking of the central purpose for which Christ came. Ahikam says that if the disciples of pagan philosophers clearly showed their beliefs and allegiance in their lifestyle, this should be all the more true of disciples of Christ. Urbanus provocatively suggests that the “monks of popedom” (de Monniken in het Pausdom) set a better example
in their visible dedication to false religion than Reformed Christians practice with regard to true religion (8). Referencing Psalm 2:6 and Luke 1:32–33, he calls for a “free-willing submission” to God and the Lord Jesus and a “total distinctness” (geheele eigenhead) in the believer’s way of life. 3. Misunderstanding the Nature of Reformation This leads the dialogue further in pursuit of an additional question: How is a Reformed Christian to be more outstanding than a Roman Catholic or a proponent of any other religion? Urbanus expresses a central theme of the book: that a Christian, and especially a Reformed (Gereformeerd) Christian, is a rare and wondrous sight to behold in times of spiritual decline. Urbanus explains that “the Lord has pleased to give His light to some, so that, seeing [the plight of the church], they have started to combat all these evil grounds, in order that they may restore [herstellen] its might unto holiness, and also reform [reformeren] the Christian according to the teaching of the Lord Christ” (10). In this key passage, we clearly see a trope similar to the phrase Ecclesia reformata semper reformanda, although not in those exact words. Lodenstein challenges a oncefor-all vision of what it means to be “Reformed” (Gereformeerd); instead, he points to the need for all Christians to strive for continual and ongoing reform, in the present progressive tense of “reforming” (reformeren). His call echoes the opening words of Martin Luther’s Ninety-Five Theses a century and a half earlier, stating that our Lord and Master willed the entire Christian life to be one of repentance. We will come back to Lodenstein’s further comments on the nature of Reformed doctrine and life in the
next installment. This challenging book may disrupt our comfort zones, but Lodenstein sought to break a complacent Reformed church with the goal of healing. May his message find attentive ears today. 1. The phrase has a long history in The Outlook
and was referenced in the first issue of Torch and Trumpet: Henry Van Til, “Calvinism Today,” Torch and Trumpet 1, no. 1 (April/May 1951). Other early examples include Louis Praamsma, “Calvin and His Contributions to the Reformation,” The Outlook 14, no. 6 (November/ December 1964); Klaas Runia, “Is It Still Worthwhile to Be Reformed Today? (II),” The Outlook 20, no. 6 (November/December 1970). 2. Michael Bush, “The History and Meaning of Semper Reformanda,” The Outlook 48, no. 2 (March/April 1998). 3. W. Robert Godfrey, “Semper Reformanda in Its Historical Context,” Tabletalk, September 7, 2023, https://www.ligonier.org/learn/articles/ semper-reformanda-its-historical-context (accessed October 27, 2023). 4. Wim A. Dreyer, “Calvin, Van Lodenstein and Barth: Three Perspectives on the Necessity of Church Reformation,” in Nadenke oor 500 jaar se Reformatoriese teologie, HTS Theological Studies/Teologiese studies, supplement 11, 73 (5), 53–65. 5. Some good sources are Joel R. Beeke, “Jodocus van Lodenstein (1620–1677),” Banner of Sovereign Grace Truth, 2010, republished at https://www.christianstudylibrary.org/article/ jodocus-van-lodenstein-1620–1677 (accessed October 27, 2023); Carl J. Schroeder, In Quest of Pentecost: Jodocus van Lodenstein and the Dutch Second Reformation (Lanham, MD: University Press of America, 2001). 6. Beschouwinge van Zion, of Aandachten en opmerkingen over den tegenwoordigen toestand van het gereformeerde christenvolk, gesteld in eenige zamenspraken, ed. H. P. Scholte, rev. ed., 3 vols. (Amsterdam: H. Höveker, 1836– 1838). Hendrik P. Scholte (1805–1868) was a conservative Reformed minister, a leader of the Afscheiding of 1834, and the founder of the Dutch immigrant community of Pella, Iowa. Scholte’s three volumes cover Dialogues 1–6. So far I have been unable to find Dialogues 7–10 online in Scholte’s edition. 7. “Geestelijk verstandelooze menschen, die wel eenen wijze dol maken zouden, en van dat kromme, dat niet kan regt gemaakt worden.”
Mr. Michael R. Kearney is a board member of Reformed Fellowship. He is pursuing a Ph.D. in Rhetoric at Duquesne University in Pittsburgh, PA.
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(ISSN 8750-5754) (USPS 633-980) “Exhorting you to contend earnestly for the faith which was once for all delivered to the saints.” —Jude 3 Journal of Reformed Fellowship, Inc. Send all copy to: Editor, Dan Van Dyke 3718 Earle S.W. Grandville, Michigan 49418 Email: djvan1951@gmail.com Website: www.reformedfellowship.net Board of Trustees Al Rumph, President; Rev. Casey Freswick, Vice President; Rev. Doug Barnes, Secretary; Rev. Andrew Compton, Vice-all; Glenn Hop, Michael Kearney, Tom Kooienga, Dr. Daniel Ragusa, Rev. Mark Vander Hart, David Vander Meer, and John Velthouse, Directors Editor: Dan Van Dyke Contributing Editor: Dr. Cornelis P. Venema General Manager: Hope Staal Manager's Assistant: Emily Postma Art, Design & Production: Jeff Steenholdt This periodical is owned and published by Reformed Fellowship, Inc., a religious and strictly non-profit organization composed of a group of Christian believers who hold to the biblical Reformed faith. Its purpose is to advocate and propagate this faith, to nurture those who seek to live in obedience to it, to give sharpened expression to it, to stimulate the doctrinal sensitivities of those who profess it, to promote the spiritual welfare and purity of the Reformed churches and to encourage Christian action. The publishers of this journal express their adherence to the Calvinistic creeds as formulated in the Belgic Confession, the Heidelberg Catechism, the Canons of Dort, and the Westminster Confession and Catechisms.
The Outlook | 10
Reformed Fellowship holds the copyright to all material published in this magazine. All contributions represent the personal views of the writers and do not necessarily reflect the opinions of the members of Reformed Fellowship, Inc. Subscription Policy The Outlook (USPS 633-980) is published six times per year (bi-monthly) by Reformed Fellowship, Inc. Annual subscriptions are $30.00 per year in the United States; outside the US, $36 per year (foreign subscribers please remit payment in US Funds; Canada add GST). Digital download subscriptions are $12 annually, and are included FREE with a print subscription. Unless a definite request for discontinuance is received, it is assumed that the subscriber wishes the subscription to continue without the formality of a renewal order and he will be billed for renewal. Anyone desiring a change of address should notify the business office as early as possible in order to avoid the inconvenience of delayed delivery. Zip code should be included. Periodical postage paid at Grandville, MI and at additional mailing offices. POSTMASTER: Send address changes to The Outlook, 1988 140th Avenue, Dorr MI 49323 Advertising Policy 1. The Outlook cannot accept announcements or advertising copy inconsistent with the stated purpose of RFI. All advertisements and announcements must be approved by the RFI board prior to publication. We reserve the right to reject, edit, or request resubmission of announcement text or advertising copy. Books, pamphlets, or CDs to be advertised are to be screened as to author and content prior to publication of the advertisement, and such material should not conflict with the stated purpose
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Lesikar, a member of the Maasai tribe in Tanzania, experienced a life where men spent little time with their families, and marriages were rarely based on love. However, everything changed when he discovered Jesus. Lesikar began prioritizing his family like never before and started attending church with them. Despite lacking formal education and being unable to read, Lesikar understood the value of learning and ensured that most of his children and grandchildren received an education. Still, he yearned to learn more about Jesus and share the Gospel with others. His prayers were answered when a visiting evangelist gifted him a Talking Bible. Now, a group gathers at his home every Friday to listen to the Talking Bible. This group has become a source of unity and reconciliation within their community, inspiring others to follow Jesus.
talkingbibles.org
Lesikar says he is growing as a Christian through listening to the Bible and hopes the Talking Bible will lead many others to know Jesus. Give people like Lesiker God’s Word. Give Now!
Reformed Fellowship, Inc. 1988 140th Avenue Dorr, MI 49323 (616) 532-8510
GLORIFYING AND ENJOYING GOD
52 Devotions through the Westminster Shorter Catechism
SPECIAL $20.00 $30.00 Free shipping on orders of 3 or more (in continental USA) Hardcover | 256 pages
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For centuries, the Westminster Shorter Catechism has helped Christians young and old to know their “chief end.” Now, authors William Boekestein, Jonathan Landry Cruse, and Andrew J. Miller examine this venerable catechism and winsomely introduce a new generation to its powerful message. Dividing the catechism into 52 brief devotions, they explain and apply each question and answer in a year’s worth of Lord’s Days. This valuable new resource is great for individual and family use for all who desire to “glorify and enjoy God forever.” “May a Catechism prove to be devotional material? Well, of course! As Paul says, truth is in order to godliness. And what better way to start the day than to read these devotionals on the Shorter Catechism. Boekestein, Cruse, and Miller have provided us with an outstanding primer to get the juices flowing and the heart engaged. Outstanding!” —Derek W. H. Thomas, pastor, author, Ligonier Teaching Fellow