We don't wantto put you

"on the spot"We don't want you to make agift that will cause you finan­cial hardship later on. That iswhy Westminster Seminarywelcomes revocable trusts:gifts you can revoke, or takeback, if an unexpected emer­gency should occur. Thus youare able to make a substantialgift without threat to your ownsecurity, and Westminster canfeel comfortable acceptingyour gift.

If you would like to knowmore about the revocable liv­ing trust, use the clip-out be­low to request additionalinformation, without any ob­ligation.

_~~~~~~_~_a~~~~~~~__eb.Westminster Theological SeminaryP.O. Box 27009Philadelphia, Pennsylvania 19118

DYes, I am interested in the revocabletrust. Please send additional infor­mation.

Church and StateIt was with great interest that I read

the article on "Believers with a LivingTheology" by Dr. James A. Hughes inthe November Guardian. I am sure thereis no better way to praise Almighty Godthan by singing Psalms, and we are alsocommanded to do so.

As for the church and the state, bothare ordained of God and cannot beseparated therefore. In Old Testamenttimes the king and prophet ruled to­gether; we are all familiar with the ac­count of King David and Nathan theprophet. Under the rule of good kings thepeople prospered; under the rule of evilones God's judgment fell on the landand its people.

In New Testament times we find thatPaul, when he was accused of heresy, bythe Jews, was protected by the Romangovernor (Acts 23:23) and finally ap­pealed to Caesar (Acts 25: 10, 11). ThenPaul writes to the Romans (13:1-7) andcalls the magistrate "the minister of God"with the power of the sword.

When the church was beset by theArian heresy, Constantine called thecouncil in Nicea in 325 A.D. which re­sulted in the Nicene Creed. Church andstate worked together. In 390 A.D., Am­brose, bishop of Milan, excommunicatedEmperor Theodosius for a time until heconfessed his sin publicly. Church andstate were working together.

A copy of the Belgic Confession wassent to King Philip II in 1562. JohnCalvin addressed his Institutes to Francis,king of France, in 1536. In 1596, AndrewMelville said to King James of Scotland:"There are two kings and two kingdomsin Scotland: there is King James, the headof this commonwealth, and there is ChristJesus, the King of the Church, whosesubject James the Sixth is, and of whosekingdom he is not a king, nor a lord, nora head, but a member." Yea, we have agoodly heritage (Psalm 16:6).

When our governments enact lawslegalizing murder and the sin of Sodomthat brought fire and brimstone on them,

it is time for the church to speak. Becauseif the church will not speak, it is a matterof time till the state will ten the churchwhat to do, just as it is in Russia today.May God help us while it is yet day.

Kenneth MacLeod

Sydney, Nova Scotia

Christians in governmentThank you for printing my letter (con­cerning your editorial "Let's Vote!") inthe January Guardian. In your responseto the letter you mentioned that "Cor­nelius, Sergius Paulus, the Philippianjailer, all became Christians; there is nosuggestion that they were required to

abandon their service in the Romansystem."

This is true, although it would comeunder the heading of the "argument fromsilence," which isn't considered among thestrongest arguments for a certain position.But even if they weren't required to with­draw from participation in the govern­mental service of the Roman Empire,which seems likely, I don't believe it canbe shown for sure what was involved inthis participation. In other words, it seemsthat we don't know exactly what theRoman government (at that time) re­quired of its civil s..ervants. (If someonehas made a study of this, I'd appreciatesome enlightenment.)

James A. HughesScarborough, Ontario

Ed. note: For a less "silent" consideration,see Luke 3:12-14. The point would seemto be that so long as these governmentservants, tax collectors and soldiers,weren't required by their positions to sin,they were obliged to continue and carrythem out in accordance with God's will.Seems applicable enough for today.

Choices for VBSMany pastors are concerned about the

lack of material for their Vacation BibleSchool classes. Recently the First Ortho­dox Presbyterian Church in Portland,Ore., has reproduced the materialsformerly published by the Committee onChristian Education. Those desiring to

purchase this material may write thePortland church (at 8245 N. E. Fremont

(Continued on page 12.)

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Page 2

COver photo: Outside the walls of Jerusalem

The Presbyterian Guardian

"Life After LIFE"?

Clarence Roskamp

Bantam Books has recently issued inpaperback Dr. Raymond A. Moody'sLife After Life. The book contains"actual case histories that reveal there islife after death." Based on experiences ofpersons declared clinically dead, who hadfeelings of being in another world andthen returned to normal consciousnessto tell about it, the reports are supposedto be "so overwhelmingly positive thatthey may change mankind's view of life,death and spiritual survival forever."

Mr. Roskamp had such an experienceof "being out of the body" during a crisisin surgery. We asked him to make what­ever comment he wished, about his ownexperience and the claims in Dr. Moody'sbook.s-The Editor

You asked me to comment to you aboutthe book, Life After Life, in the light ofmy experience of last year. My commentson Dr. Moody's book are not only basedupon my experience, but also upon apredisposition toward the Scripture state­ment that the "wages of sin is death."That to me means not only the eternalseparation from God but also the timewhen the soul (or spirit) and body areseparated.

Dr. Moody assumes that the death ex­perience is a pleasant episode and wantsto leave the reader with the impressionthat one who has had a near-death ex­perience is left with a "warm feeling."He claims that many of them have seemedto see a "light at the end of a black tun­nel" and they "feel the presence of thosewho have gone before."

I do not doubt the word of those who

March 1977

have related their stories. But, a time likethat is tremendously emotional andreality is blurred. In looking back attheir experiences these people, who seemto have smattering knowledge of Jesusand the scriptures, may have allowed theirfancy or wishes to take over. What theysaw and felt, I do not doubt; but theinterpretation of it and the assumptionthat the experience is pleasant, I oppose.

Since death is a violation of the factthat God created man as soul and bodynot to be separated, the fact of the separa­tion must be a terrible experience. Unlessour Shepherd holds us by the hand andleads us into the valley of the shadow ofdeath, we would be overcome with fear.Dr. Moody says that his hope for hisbook is that it will draw attention to thephenomenon of death and create a morereceptive attitude towards it. It seems tome that he is not trying to prove thatthere is life after death, but hopes to pro­mote an attitude among people to speakmore freely about what occurs during anear-death experience.

An experience related

About my own experience: One yearago I underwent two major operations.The first was to remove infected bowelsand set up a temporary colostomy. Thesecond, after the intestines had healed,was to reconnect the bowels. My experi­ence came after the first operation. I havetwo problems; one is that I am allergicto most drugs and the other is that be­cause of years of Minieres disease, myears are sensitive.

When the surgeon (who is also a per­sonal friend and a fellow Christian)opened me up and saw the infection, hepoured neomyacin in the bowel. Insteadof localizing, the drug was absorbed bymy nervous system and attacked my weak­est organ, the ears.

The operation was on a Friday. OnSunday morning, I had a strange feelingand the nurse tells me that I said to her,"Am I going to die today?" Twentyminutes later, in terror and despair, Ishouted, "I can't breathe, I can't breathe.Get a doctor!" Then I lost touch withreality.

Unless our Shepherdholds us by the hand andleads us into the valleyof the shadow of death,

we would be overcome with fear.

I was gone. It seemed like my spmthad left my body and I was floating,floating down underneath something. Icould look up and see my body lying onthe hospital bed. Around the bed weredoctors and nurses. My doctor was pump·ing up and down on my chest and wasshouting, "Clarence Roskamp, breathe!"

Then I had the sensation of my spiritslamming into my body. I grabbed. thedoctor's hand and said, "I will, I will."After that, my wife tells me the first thingI said was, "I promised Jesus." Now I donot remember that I was aware of anypresence at the time my spirit and bodyseemed separated, so I cannot say thatI was in the Lord's presence. I felt utterlyalone and did not see any "light."

Since my experience, I have oftenthought of Lazarus. Where was his spiritwhile his body waited for the commandof Jesus? Perhaps he was not taken fromthe joys of heaven and brought back tothis sinful world. Maybe he was as I was,in a void just knowing his spirit and bodywere separated.

To sum it all up, I believe it is a mis­take to think of death as anything but.a penalty for sin and, therefore, an un­pleasant experience.

Mr. Roskamp is an elder in ChristOrthodox Presbyterian Church in Cedar­loa, Iowa. The effect of his reaction to thedrug was to leave him totally deaf. He islearning to communicate again, and mem­bers of the congregation have taken les­sons in sign language also. We appreciatehis uiillingness to discuss his experienceand his beliefs.

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"It Is

FINISHED!"

Cornelius Van Til

When Jesus therefore had received thevinegar, he said, It is finished: and hebowed his head, and gave up the ghost(John 19:30).

Of the seven utterances of Jesus on thecross this, "It is finished," is so far as wecan tell the next to the last. It came nextafter he said, "My God, my God, whyhast thou forsaken me," and it came rightbefore he said, "Father, into thy hand Icommend my spirit,"

We shall ask what Jesus meant whenhe uttered that little sentence, this Englishsentence expressed by a single word inthe original, tetelestai.

Perhaps we can understand what Jesusmeant best if we ask the question to whomwas he addressing himself?

Was he speaking to the people whowatched him at the foot of the cross?That does not appear to have been thecase. Yes, he did speak one "word" to hismother and to John the beloved disciple,that she might be cared for till the dayof her death. Outside of that he did notspeak to the crowd below.

There were the leaders of the peoplemocking him: "He saved others; himselfhe cannot save." "If he be the king ofIsrael, let him now come down from thecross, and we will believe in him" (Mat­thew 27:42). "You are right," they saidin effect. "It is finished. Your claim tobe the son of God has shown itself to befolly. All your preaching about the king­dom you had come to establish was, as allcan now see, an idle and wicked boast.Never will you deceive the people again.You are utterly defeated," But Jesus didnot answer them.

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Yet he did answer them. He answeredthem indirectly. When he said, "It isfinished," he first of all addressed himselfto his Father in heaven. Father, I havefinished the task you gave me to do. "Ihave glorified thee on the earth: I havefinished the work which thou gavest meto do. And now, Father, glorify thou mewith thine own self with the glory whichI had with thee before the world was"(John 17:4-5). I have established thy

kingdom among men.In the second place, when Jesus uttered

the words, "It is finished," he was address­ing Satan. Satan had overheard Jesus'high-priestly prayer. He heard the Saviorsay to the Father, "Those that thou gavestme I have kept, and none of them is lost,but the son of perdition; that the Scrip­ture might be fulfilled" (John 17:12) .

"It is finished, Satan. You are defeated.I refused to receive the kingdom at yourhand. Throughout my ministry I set myface steadfastly toward Jerusalem, towardthis little hill of Golgotha. Now it isfinished; try as you may, you will not pre­vail. Soon you will go out into the worldseeking to deceive the nations. Soon youwill be trying to arouse the spirit of theanti-Christ in the church only to be castinto outer darkness. It is finished, Satan.It is finished," The powers of hell willnot prevail against the kingdom ofheaven.

In the third place, when Jesus utteredthese words, "It is finished," he as itwere also addressed himself to those hehad come to redeem. First, he addressedthe- eleven apostles. They too had over­heard him speaking to his Father in hishigh-priestly prayer. "For I have giventhem the words which thou gavest me;and they have received them, and haveknown surely that I came out from thee,and they have believed that thou didstsend me" (John 17:8).

Now they will understand that it wasthrough suffering for them, through bear­ing the wrath of God for them, in theirplace, through being forsaken of theFather for them, in their place, that hecame to save his people from their sin.Soon they will understand that the resur­rection would follow the crucifixion andthat Pentecost would follow the resurrec­tion for them. Then they who had fledhis presence when he was apprehended in

the garden would preach "through Jesusthe resurrection from the dead" (Acts4:2) .

Let us now amplify each of these threepoints as they involve one another.

I. Addressing the FatherThroughout his life Jesus was deeply

conscious of his being one with the Fatherand of being sent on the great mission ofthe redemption of men to the glory of theFather. When he was only twelve yearsold it was the "Father's business" thatloomed larger for him even than his loveof his parents. When his mother and hisbrothers thought he was becoming men­tally unbalanced by his preoccupationwith the Father's business, he turning tothe people answered: "Behold my motherand my brethren! For whosoever shall dothe will of my Father which is in heaven,the same is my brother, and sister, andmother" (Matthew 12:49-50) .

When the Jews sought to slay himbecause, as they thought, he broke the lawof the sabbath, he said, "My Fatherworketh hitherto and I work" (John5: 17).

Again: "The Son can do nothing ofhimself, but what he seeth the Father do:for what things soever he doeth, thesealso doeth the Son likewise. For theFather loveth the Son, and sheweth himall things that himself doeth: and he willshew him greater works than these, thatye may marvel" (John 5:19-20).

Only recently, on the Mount of Trans­figuration, the heavens had opened andthe voice of the Father was heard, evenas it had been at his baptism, saying,"This is my beloved Son: hear him"(Mark 9:7) . Then in the garden he said

to Peter and the two sons of Zebedee,"My soul is exceedingly sorrowful, evenunto death: tarry ye here and watch withme" (Matthew 26:38). But they fellasleep. They did not fathom the import ofthe hour; they loved him but they did notunderstand and they were weak. So, whilesweating as it were drops of blood, he fledto his Father for refuge. "0 my Father,if it be possible, let this cup pass from me:nevertheless not as I will, but as thouwilt" (Matthew 26:39). "0 my Father, ifthis cup may not pass away from me,except I drink it, thy will be done" (Mat-

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thew 26:42). All men have forsaken mebut thou, Father, art still with me.

. . . one in purpose

In this, his greatest agony up to thistime, Jesus rested assured that the Fatherand he were not only one in being, butone in purpose. He was doing the will ofthe Father and the Father smiled on him.

Even his first utterance on the crosswas an appeal to the Father: "Father, for­give them, for they know not what theydo," Then with quietness of spirit he saidto his mother, "Woman, behold they son,"and to John, "Behold thy mother," Turn­ing to the repentant malefactor on hisside he said, "This day thou shalt be withme in paradise,"

After that it seems suddenly a horrorof darkness unspeakably greater even thanthat of Gethsemane, overwhelms him. Asthe darkness of the cave blots out thelight of the sun, so the darkness of der­eliction blots out the smile of the Father.

He knew that in the counsels of etern­ity he had made covenant with the Fatherand the Spirit to the effect that for thesaving of his people he must be forsakenof God.

He knew that Moses and the prophetshad spoken of this hour. He knew that hewas to be- the suffering servant of Jeho.vah: "Surely he has borne our griefsand carried our sorrows; yet we esteemedhim stricken, smitten of God, and af­flicted. But he was wounded for ourtransgressions; he was bruised for ouriniquities; upon him was the chastisementthat made us whole, and with his stripeswe are healed. All we like sheep havegone astray; we have turned everyoneto his own way; and the Lord has laidon him the iniquity of us all" (Isaiah53:4-6) .

Jesus knew that the ceremony of thegreat day of atonement, when the highpriest laid the sin of all the people upona he-goat, to be led into the desert neverto return, prefigured what now he mustdo for sinners who deserved to be sentaway from him forever.

Jesus not only knew all that during hislife but went toward its realization quiteof his own will. No doubt he was temptednot to walk this way. As the time drewnear he spoke much to his disciples of hissuffering that he must accomplish at

March 1977

Jerusalem and as he did so his disci plessometimes saw amazement on his face,such amazement as had never been seenon the face of any other man condemnedto die by crucifixion. He alone, thoughsinless himself, knew the depth of theheinousness of the sin of man, for healone knew the holiness of the Father,being one with the Father.

But, Father, is there not some otherway? No, he tells himself. The only otherway would be the way of Satan, the waythat Satan had suggested in the wilder­ness, the way of receiving without beingforsaken of God for his people. If hefollowed that other way then the voiceof the seraphim that Isaiah had heard­"Holy, holy, holy is the Lord of hosts;

The wrath of the covenanthas been removed; the promise

of the covenant fulfilled.

the whole earth is full of his glory"(Isaiah 6:3) -would fall silent. If hefollowed that other way, the powers ofhell would enslave all mankind to ever­lasting doom, where there is weeping andgnashing of teeth. "Get thee behind me,Satan," was his answer whenever thatother way presented itself as a temptationto his mind. "Not my will, but thine bedone" - those are the last words we hearfrom Jesus' lips on this subject.

He must go this way; he will go thisway; it is the only way, not only by thewill of the Father but by his own will aswell.

But now, as of a sudden, the reality ofit all overwhelms him. All the billows ofGod's wrath now overwhelm him. He de­scends into hell. What else is hell than tobe forsaken of God? Other men enterupon hell as sinners; they know they de­serve to be forsaken of God. They havean evil conscience, and at last they affirmthe holiness of God. In hell they hate theholy God more than ever for his very

holiness and justice and love. But Jesushad no evil conscience. How then couldthe Father send him into hell?

Spontaneously he grasps for the wordshe himself by his Spirit inspired thepsalmist to write: "My God, my God, whyhast thou forsaken me?" (Psalm 22: I) .Have I not kept every jot and every tittleof the law? And does not he who keepsthe whole law, by loving God above alland his fellow-man as himself, deserveeternal life in thy presence? And now youare casting me into eternal death!

... forsaken for his own

Get thee behind me, Satan! I am notforsaken of my Father for myself; I amforsaken of the Father for the sake ofthose who deserve to be forsaken. I amforsaken of my Father for them whomthe Father himself has given me.

But then the full reality of God's for­saking him was upon him. The curse ofGod comes down upon him from theoffended love of the Father. So he criesout, "My God, my God," not "My Father,my Father"; he no longer sees the smilingface of the Father. "My God, why, whyhast thou forsaken me,"

Why? Because only thus could he savehis people from their sins and only bydoing this could he "glorify" the Fatheron earth. The holy God required this way.

And now, all this agony is over. It isfinished. No other human being, clutchedin the agonies of death and then suddenlyand unexpectedly delivered from death,ever spoke words with such depth ofmeaning before. Father, I have kept mycovenant with thee. Now, Father, "thehour has come; glorify thy Son that theSon may glorify thee, since thou hastgiven him power over all flesh, to giveeternal life to as many as thou hast givenhim. And this is eternal life, that theyknow thee the only true God, and JesusChrist whom thou hast sent" (John17:1-3) .

II. Addressing SatanDid you think, Satan, that you were

really victorious when, at the beginningof history, Adam and Eve fell for yourtemptation? You should have known bet­ter when you overheard the promise givento Adam and Eve: "And I will put enmi-

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ty between thee and the woman, and be­tween thy seed and her seed: it shallbruise thy head, and thou shalt bruise hisheel" (Genesis 3: 15) .

Well, I am the seed of the woman.Through all your maneuverings you haveonly bruised my heel. Through your ser­vants, the leaders of the Jews, you "suc­ceeded" to have me crucified. But thisvery success of yours spells your utter andfinal defeat.

God's righteous love has now prevailedon earth. You are the great deceiver ofmen but you have, in the last analysis,only deceived yourself.

Did you think you were successfulwhen you instilled hatred into Cain'sheart so that he slew his brother Abel?You were not. Cain, not Abel, failed andyou failed with Cain. I have just nowtaken vengeance on you for the blood ofAbel.

Did you think you were successful whenyou wiped out the line of separation be­tween the descendants' of Seth and thedescendants of Cain? Did you rub yourhands in glee when you heard God say ofman that "every imagination of thethoughts of his heart was only evil con­tinually" (Genesis 6:5) and "I will des­troy man whom I have created from theface of the earth ... for it repenteth methat I have made him" (verse 7) ? Did youlaugh at Noah when he alone preachedrighteousness among men? Well, it was Iwho witnessed through Noah; it was Iwho prophesied judgment upon unright­eous men. It is I who this day am sendingyou to the bottomless pit for all your un­righteous instigation of men to rebellionagainst me.

Did you think that you had succeededwhen Abraham, the father of the faithful,failed to trust the promises of God andtook the fulfillment of them into his ownhands? Through me shall the nations ofthe world be blessed.

When I began my ministry, you mustremember well, we had a person to per·son confrontation in the wilderness. Yousought to persuade me to wipe out theline of distinction between my kingdomand your kingdom with your "pious" ap·peal to Scripture.

However, I quoted Scripture, too. Iproved to you that it is not merely amatter of the words of Scripture but oftheir sense. I have this day establishedbefore your eyes the true sense of Scrip­ture in its bearing upon what I came todo. I have established the kingdom oftruth and of righteousness against yourkingdom of the lie and of unrighteousness.I have this day exposed you for the arch-

Page 6

liar that you are. For three years you havewatched me. Never could you convict meof sin. I came to die for the sins of mypeople. You must now understand toyour destruction.

Did you think you were successful whenyou instigated Pilate to say, "What istruth?" You now know, as never before,that I am the Way, the Truth, and theLife, and that neither you nor any of yourfollowers can speak a final word againstthe truth.

. . . the one defeatedWhat an unspeakably horrible existence

you will have after this. It will be impos­sible henceforth, Satan, to deceive your·self the way you have done till now. Younow know you are defeated. You nowknow that all the powers of hell, of whichyou are commander in chief, cannot pre·vail against the kingdom of heaven whichI have established. You know all thisnow, Satan, and therefore from now onyou will always tremble.

"Now, as neoer before,I am the Way, the Truth,

and the Life."

Your fury against my people will in­crease. It will be a desperate fury. Youwill inspire the dragon to pour forth aflood of water in order to destroy thechild of the woman (Revelation 12). ButI shall have the earth open up a cavern toswallow up the water. My people will al­ways be safe. My martyrs will be withoutfear even as they are burned at the stake.When you see them at the stake you willtremble all the more. Your minions may"stone them to death and have themsawn asunder"; you may have themwander about in sheepskins and goatskins(Hebrews 1l:37). But you will never, nonever, succeed in bringing them down todestruction with yourself.

When you heard me say, "My God, myGod, why hast thou forsaken me," thiswas in order that those whom the Fatherhas given me might never more be for­saken of him. Get thee behind me, Satan;beware thou touch not those for whom Idied. Not they but thou and thy follow­ers are forever forsaken of God.

III. Addressing his peopleFirst, listen to what he says to his disci­

ples.You, my friends, now at last under­

stand that I and the Father are one. Youat last know who I am and what I came todo. For three years you followed me. Youloved me, but you did not love me trulyfor what I am. You heard me preach andteach about the kingdom of heaven butyou did not clearly see that my kingdomcould not be established except I bearyour sin and the iniquity of all my people.

You heard my disputes with the scribesand Pharisees, calling them blind guidesof the blind, and you were astounded atthe vehemence of my address. You thoughtI was too harsh with them. You did notunderstand that it was Satan who,through them, was out to deceive youand the people that they should not be­lieve in me as the promised Messiah.

When just the other day we celebratedthe passover, you did not realize that youwould be called upon to remember me asthe one to whom all the blood of beastson Jewish altars slain did point and foundtheir end.

But now you understand. Soon the Spir­it of truth, the Spirit of comfort, whomthe Father will send in my name, willqualify you to become my witnesses. Soonyou will speak before kings and gover­nors, who have the power and desire todestroy you, and you will not be afraid.

Peter, you went forth alone to weepbitterly over your denial of me. All yourboast of love and faithfulness to me for­sook you when I was being led towarddeath by crucifixion. You cursed andswore that you had never known me. Fora moment Satan seemed then to haveentered into you as he had entered intothe heart of Judas. But Peter, I prayedfor you that you might not fall intoSatan's hand. And Peter, remember howI looked upon you as I passed by youon the way to Pilate's judgment seat?Then you understood that I loved youand forgave you. But Peter, what goodwould my prayer for you and my lookingat you have been if it had not been forthe fact that now, by my being forsakenof God for you, you are forgiven for yoursin of denying me? And now you know.Now you will be my witness.

Now, Peter, you understand as younever understood before, that soon youwill yourself be arraigned by the rulersand elders,' by Annas the high priest andby Caiaphas, for preaching "throughJesus the resurrection of the dead" (Acts4:2) and for healing a lame man in my

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,.

name. But then, Peter, you will be "filledwith the Holy Ghost" as I was filled withthe Holy Ghost when I told the Phariseesthey were of their father the devil, andyou will fear no man, not even those whowill be out to destroy you so as to erasemy name from the minds of men.

I can already hear you say, "Be itknown unto you all, and to all the peopleof Israel, that by the name of J es~s Christof Nazareth, whom ye crucified, whomGod raised from the dead, even by himdoth this man stand here before youwhole. This is the stone which was setat nought of you builders, which is be­come the head of the corner. Neither isthere salvation in any other: for there isnone other name under heaven givenamong men, whereby we must be saved"(Acts 4: 10-12) .

Now, Peter, you know that Satan willcontinue in his desperation to wipe outthe memory of my name from the earth.Now you know, Peter, and now all elevenof you, my disciples, will know how to

meet and to defeat Satan's efforts to sep­arate you from me. When Satan comes asa roaring lion seeking whom he may de­vour, you will fearlessly defy him, know­ing that his followers can at most kill thebody but never the soul.

When Satan comes as an angel of light,quoting Scripture and professing beliefin my name, talking sweetly of love, evenof love for me, you will expose his wilesso that he may not lead my people awaywith him to eternal death.

You will henceforth feed my sheep. Iam, you know, the bread of life. I amthe water of life. For me you will cry outto the people, "Come unto me, all ye thatlabour and are heavy laden, and I willgive you rest."

And what I say to you, Peter, I say toall of you, my disciples.

In his desperation, knowing that histime is short, Satan will seek to deceive,if it were possible, the very elect of Godby means of supposedly neutral scienceand philosophy. I will send my servantPaul to challenge the wisdom of theworld. "Where are the wise? Where isthe scribe? Where is the disputer of thisworld? Hath not God made foolish thewisdom of this world? For after that inthe wisdom of God the world by wisdomknew not God, it pleased God by thefoolishness of preaching to save them thatbelieve" (1 Corinthians 1:20-21).

Will the wise men of the world ask,with Pilate, what is truth? Will they saythat all is relative, that no one knows thetruth? Paul will answer them, that theyare face to face with truth, as clearly and

March 1977

as directly as was Pilate when I stood be­fore him in the judgment hall. "For ofhim, and through him, and to him are allthings." AIl doubt in your mind withrespect to me and my work is now at anend. With Paul you all will say, "Nowthanks be unto God, which always causethus to triumph in Christ, and makethmanifest the savour of his knowledge byus in every place. For we are unto God asweet savour of Christ, in them that aresaved, and in them that perish" (2 Corin­thians 2:14-15) .

... of the Old TestamentBut now let me speak a word of com­

fort to the saints of the Old Testament.Enoch: You walked with God, while

others about you did not, and God tookyou unto him. You will now walk with meforever, for I am God.

Noah: You witnessed alone of the com­ing judgment upon all those who hadbroken the covenant of God with them.

"I went the way of the crossto become a curse for you."

You built the ark to the saving of yourhouse. Well, it was I who was witnessingthrough you! and you were witnessingthrough me. Men ridiculed you andlaughed you to scorn. In mocking youthey mocked me; but those who mock mewill soon call upon the mountains andhills to cover them from the wrath ofthe Lamb.

Abraham: You are called the father ofthe faithful. With you God made thecovenant of grace. To you and to yourseed were the promises made. And I amthat seed. With Paul you now may say,"Christ hath redeemed us from the curseof the law, being made a curse for us:for it is written, Cured is every one thathangeth on a tree" (Galatians 3: 13) .You looked for a city that hath founda­tions. I have established those foundationsjust now.

Now I have finished being and bearingthat curse. The wrath of the covenant hasbeen removed; the promise of the cove­nant fulfilled. It is ffnished, Abraham; itis finished for you and for all those whohave like faith with you.

Moses: You are called the mediator ofthe Old Covenant. You were faithful inall your house. You led God's covenantpeople toward but not into the promisedland, and "the promised land" you sogreatly desired to enter was, after all, onlyof this sin-cursed earth. But I have borneeven the punishment for your unfaithful­ness; now you will enter the promisedland, the new heaven and the new earthon which righteousness will dwell.

Job: Satan tempted you sorely. Hetempted me much more sorely than hetempted you. You overcame his tempta­tion because I overcame his temptation,and went to the cross to become a cursefor you. Now it is finished. Your last endwill truly be better than the first. Nowyou yourself understand your own words:"I know that my redeemer liveth." It isfinished.

David: You were called a man afterGod's heart; your heart was true with yourcovenant God. Now I have cleansed andwashed away the sins you so greatly be­wailed, making you whiter than snowthrough my blood. I became a curse foryou, but now the curse is lifted. It isfinished.

Elijah: Only recently we met on theMount of Transfiguration. Moses was withyou there. Both of you urged me not tocome into glory just yet, as by my holinessI deserved to do, but to walk the way ofsorrows to the cross. Did both of yousense something of the fact that unless Ibecame a curse for you for your breakingthe law, that Moses, as the giver of thelaw, and you, as the great defender of thelaw, could not remain in glory? Well, Ihave borne for you your breaking of thelaw, your offense of God the giver of thelaw, and I have kept every iota of thelaw. I have truly loved God above allelse and my neighbor as myself. I wentthe way to the cross. I did so as to becomea curse for you. You shall be with me inglory forever.

Simeon: The ravages of age were uponyou when in the temple you held me, ababe, in your arms. But before Abrahamwas I am. Your patient waiting for thisday will be rewarded with life everlastingin my presence. I became a curse for you.

Anna: You were old and shriveled upin body when, never departing from thetemple; you blessed the' day of my coming.Now you may bless the day of my going.In a moment I shall commend my spiritto the Father; in doing so I shall com­mend yours to him, too.

. . of the new church todayWhat then did Jesus say to us when

Page 7

Then and then only will you see theSavior in paradise. Then and then onlywill you have joy in believing and in mak­ing known his name among men.

Contacts in LaGrange, Ga.Anyone knowing of contacts in the LaGrange,Georgia area interested in forming a Re­formed congregation, please contact: R. J.Dodds, P.O. Box 215, LaGrange, GA 30241.(The denominational affiliation would be amatter for later consideration by the group.>

This sermon was preached at CalvaryOrthodox Presbyterian Church of Glen­side, Pa., on Good Friday in 1972, by theemeritus professor of apologetics of West­minster Theological Seminary. (It is beingprepared for inclusion in a book of Dr.Van Til's material, of which we will givemore information later.)

REFORMED BIBLE COLLEGE

1869 ROBINSON ROAD, S.E.

GRAND RAPIDS, MI 49506

616~458-0404•

Contacts in Southern DelawareA group is now meeting regularly in Sea­

ford, Delaware, and seeking to form an Or­thodox Presbyterian Church. Licentiate Doug­las A. Watson leads the services, which arenow being held in the group's own rentedquarters. If you know of any in the area whomight be interested, write to the OrthodoxPresbyterian Chapel, 312 High St., Seaford,DE 19799 or call Don Merrill at 302-629­6550.

Contacts in Northwest ChicagoContacts on the north and northwest side

of Chicago are wanted by Trinity OrthodoxPresbyterian Chapel, now meeting at the Al­bany Park Presbyterian Church, 4850 N. St.Louis Ave. Write to: Rev. Francis F. Mahaffy,3010 N. Olcott, Chicago, IL 60635 (312­237-2748),

MEXICO SUMMER TRAINING SESSION

Eleven weeks of academ ic and practicalmissionary orientation beg inn ing June9, 1977, in Mexico City. Tenth season.Studies in Spanish, Bible, and Missions:Field Training Assignments. Required:high school graduation 1976 or earlier,church sponsorship.

Ask for complete details.

sin, for my transgression, for my iniquity.Christ Jesus has sent his Spirit to testifywith my spirit that now I am a child ofGod, a fellow-heir with Christ of eternallife.

Satan will still try to sift us as wheatas he sought to sift Peter. He would haveyou imagine that, granted you are not allyou ought to be, granted you are addictedto drink, to drugs, to sex, you are stillable to escape from it all into a betterlife, a life of which God will approve. Ifthis is your feeling, then you are like oneadrift in a leaky rowboat in the middleof the Pacific Ocean. You may have someback numbers of the Reader's Digest withyou and as the typhoon hovers over you,you may read Norman Vincent Peale's"Eight Ways to a Better Life." If youfollow Mr. Peale's advice you will sayeight times to yourself that you are not asinner and God will not punish you.

Do not let Satan deceive you. Do notdeceive yourself. Look at Jesus as he hungon the cross. Say to him as did the male­factor, "Lord, remember me when thouart come into thy kingdom," and you willbe saved. Say to him, Lord, be mercifulto me a sinner. I deserve to be cast for­ever out of thy presence; but Jesus, bythy Spirit enable me to say, Thou, Lord,wast made a curse for me. Now I amredeemed from the curse of the law. NowI am thine and thou art mine.

Those of us who know that Jesus didspeak those words for us are not heroes.But we daily pray that we may be able tocast our cares and burdens on the Lord.We have a place of refuge in the greateststorms of life. We know that he whofinished our salvation for us on the crosson that little hill of Golgotha is finishingit within us by his Spirit who testifieswith our spirit that with body and soul,for time and eternity, we belong not toourselves but to our faithful Savior andthat without the will of our heavenlyFather not a hair shall fall from ourheads. He who hung upon the cross andsaid, "It is finished," for us is now seatedat the right hand of the Father, makingintercession for us on the basis of hisfinished work on the cross.

Not only has he saved me from thewrath to come, but he has merited eternal'life for me. He has closed the gates ofhe] against me and opened the gates ofparadise for me. 0 death, where is thysting? 0 grave, where is thy victory? Thestrength of sin is the law; but thanks beunto God who always gives us the victorythrough him who said, "It is finished,"on the cross for me.

Can you say those words with Paul?

he uttered that little sentence? He will sayto us what he said to all of these: I be­came a curse for you that may be ac­cepted of God, but only if you like all ofthese put your trust in me.

He said everything to us that he saidto Peter and the apostles. Not that weare apostles. But like them, we as in­dividuals, we as a congregation, we as theOrthodox Presbyterian Church, and asother orthodox churches, have been giventhe true understanding of the nature ofthe person and work of Jesus Christ.Therefore, we must, as fearlessly andboldly and with as much reliance on thepower of the Holy Spirit as Peter hadbefore the leaders of the Jews, witness tothat only name under heaven givenamong men, whereby we must be saved.

There is no true wisdom or righteous­ness or love among men unless it comefrom him who so loved his own that hewas willing to be forsaken of God forthem.

The Roman Catholic Church wouldmake men believe that the work of Christwas not finished when he spoke thosewords on the cross.

The Confession of 1967 of the UnitedPresbyterian Church is built on the ideathat such a thing as a finished salvationfor men could not be accomplished onthe cross by Jesus as a man.

Romanism gives its members no escapefrom the burden of a guilty conscience.The Confession of 1967 virtually deniesthat Jesus could finish redemption forany man. Like the Pharisees of old, theRoman Catholic Church and the Confes­sion of 1967 do not point the people ofGod to the cross to the crucified one forescape from the wrath to come.

Even my Arminian fundamentalistfriends do despite to the finished work ofChrist, when they make its consummationto depend upon the final acceptance orrejection of it by the will of man in­dependently of God.

May each of us be able to say to our­selves, "It is finished for me." Jesus mySavior bore the penalty due to me for my

Say to him, "Lord, remember mewhen thou art come into thykingdom," and you will be

saved.

Page 8 The Presbyterian Guardian

Be Fruitful andMultiplyGeorge R. Cottenden

Those words to Adam and Eve, recordedin Genesis 1:28, form a part of the respon­sibility laid upon the human race at itsbeginning. It was the desire of God thatthe earth should be filled with peoplewho were in his image even as Adam andEve.

By the time the command began to befulfilled in the birth of Cain and Abel,however, another factor had entered thepicture. Adam and Eve had disobeyedGod and were now sinners. Every childborn of them was represented by Adam inthe fall into sin and so was born guiltyand corrupt. They were still in God'simage (Genesis 9:6), but that image wassadly defaced. Man could "be fruitfuland multiply," but the result was not aworld filled with the servants of the Lord,but a world filled with wickedness. YetGod did not retract his command.

When human wickedness finallyreached a peak in the days of Noah, Godwashed the face of the earth clean ofhumanity except for Noah and his family.To them the Lord God repeated themandate to be fruitful and multiply(Genesis 9:7) . But, since Noah too was a

sinner and guilty in Adam, the resultscouldn't be much different and wicked­ness again overspread the earth.

Promise of a peopleThen God called Abram to leave his

homeland and go to a place the Lordwould show him (in Genesis 12). He waspromised that God would make of hima great nation. In fact, the Lord promisedthat he would make Abram's descendantsas numerous as the stars in the heavens(Genesis 15:5).

This promise was given against thebackground of two important facts. Thefirst was the inability of the human raceto produce godly descendants. Man hadbeen given the command to be fruitful

March 1977

and multiply and the earth had beenpopulated. But this had not producedpeople who, like Adam and Eve beforethe fall, could serve God with a wholeheart.

The second fact was the apparent in­ability of the now aged Abraham andSarah to have children. Against this back­ground God assumed for himself the re­sponsibility for multiplying a godly seed."I will multiply you exceedingly" (Gen­esis 17:2). "I will make you exceedinglyfruitful" (verse 6). Man cannot obey thecommand in a way pleasing to God. Sothe Lord himself assumes the responsibil­ityfor filling the earth with godly people.

Throughout the rest of the Old Testa­ment God does this primarily throughthe physical descendants of Abraham.While provision was made to receive intoIsrael foreigners who would worship andserve the true God (like Rahab andRuth), the physical reproduction of thenation was the primary means by whichthe increase took place.

The promise fulfilledPhysical generation could not, of it­

self, produce a godly race. So, "God sentforth his son, born of a woman, bornunder the law, in order that he mightredeem those who were under the law,that we might receive the adoption assons" (Galatians 4:4, 5). Here was thetrue Israelite, the true seed of Abraham,the only one ever born who could servethe Lord with a whole heart.

It was through Christ Jesus that Godwould bring about the fulfillment of thepromise to Abraham, the fulfillment ofthe command to Adam (Romans 4: 16-22) .God would do this, not through physicaldescent from Jesus, but through faith inhim as the one who satisfied both therequirements and the punishments of thelaw in the place of his people. For allthose whom God would save, under boththe Old and New Testaments, salvationwould come through faith (Romans4: 16). S\:J then, "it is those who are offaith that are sons of Abraham" (Gala­tians 3:7). "And if you belong to Christ,then you are Abraham's offspring, heirsaccording to the promise'" (verse 29).

The new peopleIn the New Testament age, with the

tremendous outpouring of the Holy Spirit

on the day of Pentecost, God begins tofulfill in a fresh and powerful way thatoriginal mandate of Genesis 1:28. Threethousand are added to the people of Godas the result of one sermon, not by physi­cal birth but by rebirth. "The number ofdisciples multiplied in Jerusalem exceed­ingly" (Acts 6:7) . The Lord was the onewho was adding to the church daily thosewho were being saved (Acts 2:47). Justas God had promised, he was filling theearth with those who know and serve him.And he was doing it through the witnessof his church.

All of this means that the command tobe fruitful and multiply has taken on anew dimension. That dimension is to befound in the Great Commission. Thepeople of the Lord are to "go and makedisciples of all nations" (Matthew 28: 19) .It is through our witness that God isbringing about the scene described inRevelation 7:9 where people from everytribe and nation will gather about thethrone singing praises to the Lamb.

Of course, God still works throughfamilies. One of the ways he adds to thechurch is through the birth and nurture ofcovenant children. But in his fulfillingof the mandate of Genesis 1:28, God isalso calling to himself a people who knewhim not.

In other words, the task is much largerthan covenant nurture, as important asthat is. And we are not necessarily beingfaithful servants of the Lord if we havemany children, nor unfaithful if we havenone. Many factors enter into such a de­cision, including resources (yours and theworld's), gifts and calling in life.

God has taken upon himself the taskof multiplying a people, of raising up aspiritual seed to Abraham, and he ispleased to work through us. This is acall that goes out to God's people who aresingle or married, too young to havechildren or beyond child-bearing age. Itis a call in our family life and into theworld around us to be faithful witnessesto the .Sccond Adam, as he does what thefirst Adam in his sin could not do.

The Rev. Mr. Cotten den is pastor ofGood Shepherd Orthodox PresbyterianChurch in Neptune, N.]. This thoughtfulmeditation first appeared in that con­gregation's newsletter.

Page 9

to "five year (s)" in [thebe changed to "three

Reviewing theCOMBINEDBUDGET

An editorial report

The 1976 General Assembly of theOrthodox Presbyterian Church erected aspecial committee to review "the conceptand operation of the combined budget,"and to make recommendations to main­tain, strengthen, or amend the presentsystem. The members of that review com­mittee, George R. Cottenden, TheodoreJ. Georgian, Edward A. Haug, RichardE. Lauxstermann, and Robert B.Strimple, include two pastors, two rulingelders, one seminary professor, and a var­iety of previous service on all the majoragencies involved in the CombinedBudget.

What follows is the editor's report onthat committee's conclusions. It should benoted that the editor also serves as a part­time administrative assistant to the Com­mittee on Stewardship which is chargedwith recommending the Combined Budgetfor the Committees on Christian Educa­tion, Foreign Missions, and Home Mis­sions, as well as promoting the practiceof biblical stewardship in the church.With that relation in view, the reader canbe aware of the possible biases in thisreport.

By way of backgroundThe special review committee first pro­

vides an extensive "Historical Review" ofthe Combined Budget. The concept firstarose in 1963 and resulted in two basicplans, one proposed by the Committeeson Christian Education and Home Mis­sions, the other proposed by the Com­mittee on Foreign Missions, which twoplans were presented to the 1964 GeneralAssembly.

Basically, the first proposal called forcoordinating both the budgets of therespective committees and the financialappeals made in support of the worksbeing done. This proposal called for acombined budget for all the committeesto be approved by the General Assembly.

Page 10

(Prior to that time, the budgets of therespective committees were reported tothe assembly simply as information onwhat the committees were doing.)

The second proposal aimed to maintainthe separate budgeting of each committeeand left it to the Stated Clerk to informthe churches of the budgets as approvedby the assembly. Any special appeal forfunds could be made only if representa­tives of all the committees agreed.

The 1964 General Assembly adoptedthe first proposal and erected a Steward­ship Committee. Though the committeestructure has been changed since then,the basic pattern and operation have beenin effect ever since.

A unanimous reportIn studying the "concept and opera­

tion" of the present system, the specialreview committee sought and receivedcomments and proposals from the variouscommittees and individuals. These in­cluded critical views (like those pre­sented by the Rev. John P. Galbraith,General Secretary of the Committee onForeign Missions, in the February issueof the Guardian) and alternative pro­posals.

The special review committee was ableto reach a unanimous judgment and ismaking its report in time to allow forfull discussion and counter-proposals ifdesired. The basic conclusion of the com­mittee is the following recommendation:

"That the General Assembly affirmthat the present Plan for the Committeeon Stewardship [through which the Com­bined Budget is defined] be continuedwith the following changes and additionsin its operational provisions:

a) that the designation "CombinedBudget" be deleted from the Plain and bereplaced by the designation "StewardshipProgram" and that the designation"budget" be replaced by the designation"program";

b) referencespresent Plan]year (s) '':

c) that two additional sentences beadded . . . : "Each committee shall berequired, in presenting its program andneeds to the Committee on Stewardship,to include a written summary in terms ofgospel outreach as well as of the fundsneeded. The program shall be set forthin as specific ternis as possible."

In addition and to follow through onthe preceding change, the Committee onStewardship would be required to recom­mend to the General Assembly a"Stewardship Program, including awritten summary in terms of gospel out-

reach, ... which program shall reflect theCommittee's judgment as to the mostdesirable apportionment of the antici­pated resources of the church, consistentwith the priorities in view."

The review committee also proposesthat each agency present its program tothe churches during certain designatedmonths, but without including financial,appeals in these presentations. The de­tails of this proposal, particularly themonths in which these presentations areto be made, are subject to further con­sideration; a later report on this will begiven.

The special review committee, ap­parently desiring to clarify and strengthenthe present Plan's restrictions on the com­mittees' promotional activities, wouldmake all promotion subject to approvalby the Committee on Stewardship. I as­sume their goal was to prohibit a com­mittee from making a promotional appealthat would solicit designated contribu­tions for that committee's work. But thisproposed amendment is also likely to befurther considered before a final reportis made to the assembly.

The review committee also notes thatsome areas of concern were not coveredin its review and urges that another com­mittee be set up to do this. In addition,it strongly urges the General Assembly torequest the Committee on Stewardship to"employ a full-time general secretary" tocarry out some of its duties not nowbeing adequately fulfilled.

All in all, the Committee to Reviewthe Combined Budget has recommendedretaining the present system, avoiding thenarrow focus on budgets in favor of pro­grams of work to be done, and strengthen­ing certain aspects and functions.

The Committee on StewardshipUnder the present "Plan for the Com­

mittee on Stewardship," this committee's"primary purpose" is "to support theministry of the pastors and sessions intheir responsibility to teach and encour­age the practice of biblical stewardshipin the church." It is in this area of "pri­mary purpose" that the committee hasfal.en most short of its mandate.

The committee is also charged withseeking "to develop both short and longrange goals for the church's program asa denomination and shall recommend tothe General Assembly financial prioritiesfor the achievement of both short andlong range goals set by the agencies of thedenomination." At least in the shortrange (one-year) goals, the committee hasdone this through its recommendationeach year of a Combined Budget for the

The Presbyterian Guardian

following year. Attempts at seeking longrange (five-year) goals have been made,but have been less successfully spelledout. (The review committee's proposal tomake these three-year goals instead offive-year may help.)

At present, the Committee on Steward­ship receives from the Committees onChristian Education, Foreign Missions,and Home Missions and Church Exten­sion, proposed budgets for the next yearand for the next five years as projected.From this information, and from its judg­ment as to the support likely to be re­ceived from the churches, the committeeprepares its recommendations for theGeneral Assembly. Though attempts tomodify these recommendations have beenmade at various assemblies, in most yearsthe recommendations have been adoptedessentially as presented by the Committeeon Stewardship.

The Committee is composed of ninemembers, elected in three classes. At pres­ent the membership consists of fourministers and five ruling elders. The com­mittee employs the Rev. John J. Mitchellas its Administrative Assistant on a part­time basis. (This arrangement would bechanged if the review committee's pro­posal to employ a full-time general secre­tary were carried through. The com­mittee is already authorized to do this,but has not yet done so.)

The Combined BudgetThough the Orthodox Presbyterian

Church has operated with a CombinedBudget ("Stewardship Program" if thereview committee's change is adopted)since 1964, it is still subject to a good dealof misunderstanding. The system isunique and is a compromise between twopossible alternate systems.

A denomination's agencies may dependfor support solely on the designated con­tributions of its churches and members(as is largely the case in the Presbyterian

Church in America and the ReformedPresbyterian Church, Evangelical Synod) .On the other hand, a church may fund itsvarious agencies through a central treas­urer and a "unified budget" under whichdesignations have no practical effect ( as istrue, for example, in the United Presby­terian Church).

The Combined Budget of the OrthodoxPresbyterian Church permits designationswith every designation going to the causechosen by the donor. It also permits, orrather urges, its churches to support theCombined Budget of all three committeesand thus to support the total program ofthe donomination's gospel outreach. Atpresent, over two-thirds of the total sup-

March 1977

port given the Committees on ChristianEducation, Foreign Missions, and HomeMissions, is by way of undesignated con­tributions to the Combined Budget.

Since the Combined Budget is the totalbudget as approved by the General As­sembly, there is a measure of significantcontrol exercised over the respectiveagencies by the assembly. This is Presby­terianism, with the agencies functioningas agencies of the church and not as in­dependent causes. By allowing for in­dividual designations, however, the systempermits each individual to exercise hispriesthood before the Lord. The as­sembly's control is modified by individualchoices; individual designations, at thesame time, are not allowed to determinethe church's total program. Therein is thearea of compromise in an attempt to pre­serve the priesthood of believers and theresponsibility of the highest court of thechurch.

Since the General Assembly must ap­prove the budgets of each committee aspart of the Combined Budget, it exercisesreal control. And as churches and in­dividuals contribute to this CombinedBudget, they are supporting the assembly­approved program of the whole church asa three-pronged program. Designationsare honored, including designations tothe total program. And it is just here thatthe area of confusion seems to come in.

When a church or individual gives tothe Combined Budget, that contributionis intended to support the total programof the church. It does that in two ways:(1) Those contributions are normallydistributed to the three agencies in theproportion each agency's approved budgethas to the total or Combined Budget.(During 1977, the percentages are: Chris­tian Education, 26.2%; Foreign Missions,39.5%; Home Missions, 34.3%.) But thesepercentage allocations are only part ofthe picture.

(2) Once any committee has receivedits approved budget amount, includingits share of contributions designated tothe Combined Budget and contributionsdesignated to that agency's particularwork, it no longer shares in the CombinedBudget contributions. It will continue toreceive any contributions designated toits own work. But not until all three com­mittees receive their full approved bud­gets does a fully funded committee againreceive a share of Combined Budget con­tributions.

In other words, though normally con­tributions designated to the CombinedBudget (and they are as much designatedas any other contributions) are distri­buted in those percentage allocations, that

is not the sole purpose of CombinedBudget contributions. Such contributionsare intended to support the total, GeneralAssembly-approved program of gospeloutreach. These contributions may be dis­tributed proportionately, or they may beused to support the work of one com­mittee after the others have been fullyfunded.

(This happened in one recent year.Contributions from Orthodox Presbyter­ians to the Committee on Foreign Mis­sions reached 100% of its approvedbudget. From then on this committeeceased to share in Combined Budget con­tributions. It did receive contributionsdesignated to its own work and actuallyachieved 102% of its approved budget.Meanwhile, total contributions to theCommittee on Home Missions reached100%, and it ceased to share in CombinedBudget contributions. From then on, allcontributions designated to the CombinedBudget were allocated to the Committeeon Christian Education. If you had sentin a check for $100 on December 31,designated for the Combined Budget, ex­actly $100 of it would have gone toChristian Education. You would havebeen supporting the total program of thechurch, all the rest of it having beenachieved already by others.)

Under the present "Plan for the Com­mittee on Stewardship," your designatedgift is fully honored. You may designatesupport for a particular mission or pub­lications project. You may designate sup­port for the total program of a particularcommittee. You may also designate sup­port for the total program of all threecommittees, the total gospel outreach pro­gram approved by the General Assembly.If you do, your contribution may beallocated proportionately, or if one ormore committees already have their fullamount, your support may be given tothe work not yet fully funded. In everycase, you are designating and all designa­tions are honored.

This is the present system. And theproposals of the special review committeeare to maintain and strengthen thatsystem. The goal is to do the work of thechurch in a Presbyterian way, recognizingthe responsibility of the General As­sembly to control the work and the rightof individuals to give as they see theLord's will.

I trust this report is helpful in gettingthese matters before the church. What theGeneral Assembly does, either with theproposals of the special review committeeor with some alternate proposals, remainsto be seen.

-John J. Mitchell

Page 11

(Continued from page 2.)

Letters

HIGH SCHOOLJUNIORS and SENIORS

Before deciding on a college, be sure to find outwhat only RBC can give you:

- Four year Bible College training for youthleaders, church Christian education work­ers, missionaries. Bachelor of ReligiousEducation degree (B.R.E.).

- Two years of Bible college with transferto another college for liberal arts degreein education, etc.

- Two year associate degree {A.R.E.}, inBible and Christian doctrine.

We'll be glad to hear from you!

J. Oliver Buswell, Jr.Dr. J. Oliver Buswell, Jr. went to be

with Lord on February 3, 1977. One ofthe founding members of the PresbyterianChurch of America (now the OrthodoxPresbyterian Church) and of the BiblePresbyterian Church, he was the "grandold man" of the Reformed PresbyterianChurch, Evangelical Synod.

Dr. Buswell, among other labors, was apresident of Wheaton College, and thelong-time professor of systematic theologyat Covenant Theological Seminary. Hehad been retired for some time and wasliving at the Quarryville (Penna.) Presby­terian Home. He is survived by his wifeand two sons and two daughters.

The memorial service in Quarryvillewas conducted by his son, Dr. John W.Buswell, with Dr. R. Laird Harris bring­ing the message.

portance of the doctrine.\Vith regard to point (b), the prosecu­

tion said that uncertainty in the interpre­tation of the texts gave way to convictiononly after long, hard, and expert study.Before such study, the prosecution wouldhave to admit that the state of exegesisdid not preclude continuance of tongues,at least for the prosecution; and it wouldhave been irresponsible to take a dogmaticline at that point. Here the prosecutionwould not be too far from where Mr.Kress himself stood.

There was some discussion of the mean­ing of the charge, that it had been said"prophecy and tongues may continue."This could mean either "It is certain theNew Testament does not forbid them tocontinue," or "It is not certain whetherthe New Testament forbids them to con­tinue." Mr. Kress was held to have in­tended the first statement, which is themore serious. It was not, however, clearwhether the assembly decision had out­lawed for ministers even the second state­ment.

In his article, Dr. Nisbet concludes thatwe should not necessarily shun brotherswho have spoken in tongues, althoughwe should refuse the practice for our­selves. I would only like to strengthen thisby pointing out 'that Jesus has alreadydecided for us whether we may shun suchbrothers. We can hardly love our enemies,and love those who agree with us, butreserve a cold shoulder for brothers in themiddle distance. May the Lord preserveour charity!

John MasonPhiladelphia, Penna.

no mess, yet the children are contented.For those interested, I suggest you writethe address above for samples.

Robert H. Graham, pastor

Santee, Calif.

Ed. note: The Committee on ChristianEducation, through Great CommissionPublications, Inc., is planning to repub­lish the VBS material in a revised form.A thorough revision would take too muchtime, but the handwork is being carefullyreworked. It is hoped to have thematerials available for Summer 1978.

Comment on "Kress Case"The article on "Speaking in Tongues" byDr. Robert Nisbet in the November is­sue of the Guardian refers to the judicialactions of the 1976 General Assembly ofthe Orthodox Presbyterian Church. Theassembly's decision to uphold the Presby­tery of Ohio in its verdict against theRev. Arnold Kress was not essentially ajudgment that tongues and prophecy donot continue in modern times.

If it had been merely the question ofwhether the assembly was of the opinionthat these "gifts' do not continue today,the vote could have been taken and thematter concluded in fifteen minutes (in­stead of nearly three days) . The questionat issue was whether to admonish a manfor disagreeing with what was obviouslythe prevailing opinion. The importantpoint of the verdict (leaving aside thecharge concerning ordination of personsholding certain errors) was that Mr.Kress could be faulted officially for teach­ing what he affirmed, not whethertongues and prophecy actually may con­tinue in the church today.

The assembly's judgment that he couldbe so faulted reflects an estimate of (a)the importance of the doctrine in viewand (b) the clarity of biblical statementson the matter. By way of comparison: thata minority of ministers are pre-millenialand yet are not admonished supposes, notthat the assembly would not vote in favorof the a-millenial position if a poll weretaken, but that the issue (a) has littlebearing on the system of doctrine in thechurch's standards and (b) is not easilydecided with a Bible.

The gravity of the tongues issue arisesfrom its implications for the doctrine ofthe Christian life (guidance and sancti­fication) and the sufficiency of Scripture.If a charismatic will testify that no addi­tion can be made to the Bible and thattongues are not the earmark of holiness inlife, then there is not much left to dis­pute. So much for point (a) on the im-

REFORMED BIBLE COLLEGE

1869 ROBINSON ROAD, S.E.

GRAND RAPIDS, MI49506

616-458-0404•

St., Portland, OR 97220) .But I would also, belatedly, like to

report on the material we used last sum­mer which proved very satisfactory. It iscalled the All-Bible Plan, originated bythe late Dr. A. L. Lathem of Chester, Pa.,

. and published by the Summer BibleSchool Assoc., l Sth and Potter Sts., Ches­ter, PA

The SBS plan emphasizes memoriza­tion. The plan has been criticized for notgiving enough time to instruction; butwhatever may be said on that, at the endof two weeks the children go away with anamazing amount of Bible truth memor­ized. We found with SBS that discipline isgood and pupil interest higher than inthe longer teaching periods of other plans.Parents are especially impressed with whattheir children learned. And the SBS ma­terial is geared for a four- or five-weeksschool so that each school has to plan itsown program for a shorter period.

The SBS Association provides smallbooklets in catechetical style on TheBible, Life of Jesus, Adam to Saul, Saul toChrist, The Twelve Apostles, The ApostlePaul, and The Way of Life. They alsoprovide a large report card on which isrecorded the verses memorized, attend­ance, visitors brought, and the like.

One great advantage of the SBS systemis that it requires little teacher prepara­tion and its total cost is a quarter of othermaterials used. There is no handwork and

Page 12 The Presbyterian Guardian

A Ministry in HoustonThe Covenant Presbyterian Church in Amer­ica of Houston, Texas, desires to minister tothe needs of any who would welcome our min­istry and who are here to undergo treatmentin the Medical Center. If you have peoplewho need the ministry of other loving Chris­tians, contact: Rev. Lourie Jones <713-497­774) or Rev. Tom Hoolsema <713-495­7891), or wdte to the church at 2110 GrayFalls Dr., Houston, TX 77077.

moving???please let us know at least threeweeks in advance. it costs youonly 9, and the special card youget at the post clfice. otherwiseit costs us 25, and lots of troubleth'anks!

Founded in 1848 and accredited since 1923,Geneva has earned the respect of its com­munity and other institutions for its academicexcellence and Christian commitment.

Geneva College is ... Christian, ... coed... open to students of all races andfaith ... a blend of liberal arts with variousprofessional fields.

To: Director of Admissions, Geneva College,Beaver Falls, Pa. 15010Please send me Geneva's Admissions Guide and"Foundational Concepts of Christian Educa­tion."

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Foundation for Your FutureGeneva College

"Education which is Christian takes for itsperspective the Biblical view of God, manand the universe ... this view of educationrests upon the historic Christian faith con­tained in the Scriptures, symbolized by theopen Bible on the seal of the College."

at your local bookstoreor write to

Pilgrim Publishing CompanyDept.703-G Mounted Route 12

Phillipsburg, NJ 08865

$3.95 160 pages paperISBN: 0-916034-05-4

Who Will Lead Us?Leonard J. Coppes

This book presents the biblicaltheological development of thevarious biblical offices. Startingwith the Old Testament theme"missions" it shows how the pur­pose of office (prophet, priest, andking) is to lead God's people infulfilling their mission. This back­ground is shown to shed consider­able light on New Testamentoffices (especially, elder and dea­con).

Dr. Coppes has a Doctor of The­ology degree from WestminsterTheological Seminary, Philadel­phia, Pennsylvania, and is a Ph.D,candidate at Dropsie University inPhiladelphia. He is pastoring theCalvary Orthodox PresbyterianChurch, Harrisville, Pennsylvania,and is president of the OrthodoxPresbyterian General Assembly'sCommittee on Diaconal Minis­tries.

Also by Dr. Coppes: WhateverHappened to Biblical Tongues?

name

"they were strangers and pilgrimson the earth ... seeking a better

country" Hebrews 11:13-16

add 25¢ for postage NJ residents add 5% sales tax

Geneva College admits stu­dents of any race, color, sex, re­ligion and national or ethnicorigin.

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March 1977 Page 13

Teachers WontedCovenant Christian School, Norwood andManning Avenues, N. Plainfield, NJ 07060,needs teachers in history, English, mathe­matics, science, and the arts on all levelsgrades 7-12. Please write or call: RichardZuidema, Principal; 201-753-2322. (Cov­enant is expecting to expand its enrollmentat a larger facility next fcll.)

II. For the older childrenThe next step in the program is a

catechism class for grades five and six. Inthe past I have taught such a class, so letme tell you what I did.

The primary emphasis was upon under­standing and memorizing certain ques­tions and answers from the WestminsterShorter Catechism. I tried to include avariety of approaches to teaching theclasses. Although the coverage of thecatechism wasn't comprehensive, it wasrepresentative.

Since two grades, fifth and sixth, wereinvolved, a two-year course was estab­lished. The catechism was divided intotwo parts. One year we covered the doc­trinal section of the catechism - questionsone through thirty-eight, and eighty-sixthrough ninety-eight. The other year wecovered the remaining questions whichdeal with the Ten Commandments andthe Lord's Prayer.

Although this class was held each Sun­day evening at the church, it was not to­tally divorced from the parents. Eachfamily received a report of the child'sprogress which I sent to them. Parentswere also informed when periodic examswere to be given. Almost without ex­ception the parents encouraged theiryoungsters to study.

When homework assignments weregiven, the children were encouraged toget the answers from their parents. I can

It is also suggested that children completememorization of the Children's Catechismby the end of the fourth grade.

As a further encouragement, the sessionschedules periodic reviews for the chil­dren. Five times during the year the ses­sion arranges for the pastor to examinethe youngsters on the assigned readingand memorization. The children are quiz­zed not only on the content of the bookbut on the Bible memory as well.

This review takes place in the pastor'sstudy. This can be done at a time thatwill coincide with other activities such aschoir practice and meetings of otheryouth groups. The time should be con­venient for both the parents and pastor.Sunday evening before the worship servicefits many people's schedules.

The first phase of the program enablesthe parents to have direct engagement inthe training of their own children. Ithelps the parents to encourage their chil­dren to read and study sound Christianliterature. It also has a built-in Biblememory program. And the parents mayfind themselves learning with their chil­dren.

Allen D. Curry

At a recent General Assembly of theOrthodox Presbyterian Church, two con­cerns were voiced about the church's min­istry of Christian education. The first wasthat we should encourage parents to ful­fill their responsibilities to train theirchildren in the way of the Lord. Thesecond concern was that a program ofcatechetical instruction be established bythe denomination's Committee on Chris­tian Education.

Since the committee's resources arealready stretched to the breaking point,the assembly did not direct it to producecatechetical materials for the church. Evenso, I believe there are ways for congre­gations to carry out such work.

CATECHISM:A Modest Proposal

Let me be so bold as to suggest a wayin which this might be done. Most ofwhat I am proposing is already beingdone in Trinity Church, Hatboro, Penn­sylvania. This program attempts to meetboth of the concerns raised at the as­sembly.

I. Parents and younger childrenParents are involved in the early cate­

chetical instruction of their children inthe program at Trinity Church. All chil­dren in grades three through eight areincluded in the catechetical program.

Every parent of a child in the thirdgrade acquires a copy of Marian School­land's Leading Little Ones to God(Eerdmans Pub. Co.) . This is intended for

.use in the instruction of their childrenin the home.

Each child in the third and fourthgrade is assigned to read certain parts ofthe book. A schedule of reading is estab­lished so that by the time a child com­pletes the fourth grade he will have readthe entire book.

Not only should the child read each sec­tion, but he is also expected to memorizethe verses printed in the book. He mustalso be prepared to answer the questionsat the end of each section as well.

The parents are expected to check regu­larly with the child to see how he is pro­gressing in his reading and memorizing.

616~458-0404

TRAINING AND SERVICE CORPS

Teach the Word of God abroad: joinTASe - two years of academic and prac­tical assignment in missions. Candidatesemester at RBC, Sept. - Dec. Languagestudy in Mexico or elsewhere; teachingassignment follows. Prerequisites: Mex­ico STS, college graduation, churchendorsement.

Ask for complete details.

REFORMED BIBLE COLLEGE

1869 ROBINSON ROAD, S.E.

GRAND RAPIDS, MI 49506

SERMONS WORTH PREPARINGARE WORTH SHARING •

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Puritan books for sale16th and 17th century Puritan books. Au­thors: Tyndale, Foxe, Ambrose, Beard,Hutcheson, Janeway, and Sibbes. For particu­lars, write: Normal L. Hopkins, Tyndale Col­lege, Egerton, Ashford, Kent, England.

•

Peninsula Christian School wants applicantsfor teaching positions in elementary grades.Applicants should be of Reformed persuasionand committed to quality Christian education.Please contact: Education Committee Penin­sula Christian School, 22507 S. Figu~roa St.,Carson, CA 90745.

Westminster Journals wontedNo longer available from Westminster

Seminary but needed are Westminster Theo­logical Joumal volumes 27-34, and volume35, numbers 2 and 3 (especially). If you havethese, and can part with them, contact: Rev.G. Duncan Lowe, R. R. 2, Morning Sun, IA52640.

Page 14 The Presbyterian Guardian

CERTIFICATE OFBIBLICAL STUDIES (CBS)

COLLEGEGRADUATES

-now $22.80

Was being sold for more than$30.00

BasicChristianCounselor'sSeries byDr. JayAdams

A training course designed totrain pastors and laymen inBiblical Counseling. Includ­ed are such topics as:"Every Christian Should Counsel""Giving Hope""Marriage and Family Problems""God's Way for Change""Handling Anger, Depression"

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The Guardian is still behind schedule.But apparently the postal service is evenmore so. The February issue was mailedon the 23rd of that month; some sub­scribers still had not received it two weekslater. Sorry!

Guardian still Iate!

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REFORMED BIBLE COLLEGE

1869 ROBINSON ROAD, S.E.

GRAND RAPIDS, MI 49506

616-458-0404•

Enrich your college or university education... prepare more adequately for your Chris­tian vocation in prafessian, church, or mission,at home or abroad - Earn the RBC.

"Big Sky Country"Family Conference

The second family camp conference bythe Mission Valley Orthodox PresbyterianChurch will be held on July 1-4, 1977.The camp location is on Bitterroot Lake,some twenty-five miles west and north ofKalispell, Montana. Featured speaker iwill be the Rev. Rollin P. Keller, pastorof the O. P. Church in Modesto, Calif.­and son-in-law of pastor Russell Piper ofthe Mission Valley Church in Ronan,Montana.

Facilities are a bit rugged and sleepingis segregated, unless you bring your owncamper. For further information, write toBob Ross, 60 Valley View Dr., Kalispell,MT 59901. (The photograph just doesn'tdo justice to the sceneryl) If you're in­terested, write now since accommodationsare limited.

Postgraduate year of Bible, Christian Doctrine,Missions, and other courses. Begin in Januaryor September:

Details gladly sent on request

Mr. Curry is the Associate GeneralSecretary of the Committee on ChristianEducation of the Orthodox PresbyterianChurch - and a father and former pastor.

recall on more than one occasion when astudent would indicate that his dad hadhelped him. Encouraging rather than dis­couraging the help of parents was animportant part of the course design.

Parents were also invited to come tomeet with the class. This way they gotsome idea of what we were doing as wellas what was expected of their offspring.

We also tried to tie social activities inwith the class. For example, one Saturdayafternoon we went roller skating. Anattempt was made to keep the class frombecoming drudgery. During each classperiod we played some form of a gamethat tested comprehension or memoriza­tion of the assigned catechism questionsand answers. The only limit on this sortof approach is the teacher's imagination.

III. The concluding courseThe final stage of the program is

taught by the pastor. This includes theseventh and eighth graders. The BibleDoctrine course published by Great Com­mission Publications provides the basicinstructional material. The four work­books of this course provide an excellentopportunity for serious study of theShorter Catechism. The course doesn'tjust deal with the catechism, but attemptsto get the students to see that its teach­ings are based on Scripture. IntensiveBible study is an integral part of thiscourse.

The material covered should be dividedin a way similar to the class for fifth andsixth graders. Each year the studentsshould cover two of the four Bible Doc­trine workbooks.

This class also should try to tie instudy with recreation. A Saturday meet­ing time makes this possible. Meetingafter school also would allow for thissort of combination.

For those who want to continue such aprogram of catechetical instruction forhigh schoolers, G. 1. Williamson's TheShorter Catechism (Presbyterian and Re­formed Pub. Co.) may be used.

Although this approach to catecheticalinstruction does not satisfy all the con­cerns one might legitimately raise, it doesoffer one workable alternative. This ap­proach with some slight variations isbeing used by at least one congregation.It may lack in some areas, but for thoseinterested in starting a catechism program,it serves as a modest proposal.

March 1977 Page 15

Postmaster: Send Form 3579 to

7401 Old York RoadPhiladelphia, Pa. 19126

News and Views

Westminster MissionsWorkshop

Evangelizing Muslims will be the themeof Westminster Seminary's fourth annualMissions Workshop to be held August 8­12 on the seminary's campus in Phila­delphia.

Dr. William M. Miller, retired mission­ary to Iran and author of several bookson Islamics, including A Christian's Re­sponse to Islam, will focus on practicalquestions of evangelism. Dr. FrancisSteele, Home Secretary of North AfricaMission since 1953, will concentrate onIslam's religious history. Dr. Harvie M.Conn, Associate Professor of Missions andApologetics at the Seminary, will providea theological analysis of current methodsof evangelism including a survey of Mus­lim-Christian dialogues today.

The workshop, aimed to the practicalneeds of North American missionaries,will offer a week of intensive training andreading. Those interested may write toWestminster Theological Seminary, P.O.Box 27009, Philadelphia, PA 191I8.

N AE Convention onScripture

Voting members at the 35th AnnualConvention of the National Associationof Evangelicals adopted a position paperexpressing their convictions related to the1977 convention theme: "God's Word:Our Infallible Guide."

The paper affirmed three facts: (I)God has spoken by the prophets-a revela­tion through the spoken word of men in-

Page 16

spired by the Spirit; (2) God has spokenby the Son-a revelation through JesusChrist the incarnate Word; (3) God hasspoken by the Scriptures-a revelationthrough the living Word which is thepowerful, sharp, piercing, discerning andwholly trustworthy written Word.

"Having affirmed our confidence in theWord of God, we now dedicate ourselvesto be doers of the Word and not hearersonly, living in obedience to all thatScripture teaches," the paper concluded.(With such ringing declarations, the NAEapparently managed to sidestep the ques­tion of biblical inerrancy which has re­cently been an issue of serious disputeamong evangelicals with various NAEleaders on both sides of the question.)

PEF hopes to expandThe Presbyterian Evangelistic Fellow­

ship is seeking a new and enlarged loca­tion in the Atlanta area for its homeoffice. PEF has been serving for nearlytwenty years, providing evangelisticspeakers wherever invited. Originally con­centrated in the Presbyterian Church,U. S., its main area of ministry was theSouth. Many of its men are now in thePresbyterian Church in America.

The new location being sought requiresa total initial downpayment and renova­tion bill of $160,000. PEF is seeking help

.to raise the amount immediately. Thoseinterested should write now to P.E.F., 144S. Columbia Dr., Decatur, GA 30030.

John Murrayvolume available

The first of a planned four volumesof the Collected Writings of the late Pro­fessor John Murray is now available fromthe Banner of Truth Trust. This firstvolume includes essays and articles onScripture, the Church, the Holy Spirit,and other topics under the subtitle, "TheClaims of Truth."

Many of the articles have been pub­lished before, but some of them had hada limited circulation. Others were foundamong Professor Murray's papers after

Second Class Postage PaidAt Philadelphia, Pa.

his death. Collected in one series ofvolumes, these papers will be a valuableresource in orthodox Reformed theo­logy for years to come. The Banner ofTruth Trust deserves our grateful thanksfor this project.

The succeeding volumes are subtitled,"Select Lectures in Systematic Theology"(edited class lectures prepared by Mr.

Murray before his death), "To Serve theLiving God" (sermons), and "Studies inTheology" (longer articles originally ap­pearing in the Westminster TheologicalJournal) . List price of the first volume is$10.95; available from The Banner ofTruth, P. O. Box 621, Carlisle, PA 17013.

Pensacola TheologicalInstitute

The annual institute sponsored byMcIlwain Memorial Presbyterian Churchof Pensacola will be held July 31 toAugust 7, 1977. This year's faculty in­cludes Dr. John R. deWitt of ReformedTheological Seminary; Dr. Peter Y.Dejong, pastor of the First Christian Re­formed Church of Sheldon, Iowa; Dr. F.Nigel Lee, pastor of the First PresbyterianChurch, Kosciusko, Miss.; and Dr. RobertL. Reymond of Covenant TheologicalSeminary.

The Institute provides a full familyBible conference curriculum, togetherwith recreation (Gulf Coast beaches) andfellowship. For information write to theRev. Donald A. Dunkerley, P. O. Box2068, Pensacola, FL 32503.

Pensacola Youth CrusadeThe l Sth annual Pensacola Youth

Crusade will be held July 10-16 atMcIlwain Memorial Presbyterian Churchin Pensacola, Florida. Speakers this yearwill be Bernhard Kuiper, pastor of NorthAtlanta Presbyterian Church and JosephN. Farlow, vice president of Christ's Col­lege in Taiwan. The conference is opento young people who have completedgrade 8 or above. For further informa­tion write to the Rev. Donald A. Dunker­ley, P. O. Box 2068, Pensacola, FL 32503.

The Presbyterian Guardian