Louis Tamminga

Thanks so much for sharing these observations with your readers, Gwyneth! I had not (yet) taken note of this book. To share this important type of information is exactly what these columns are for.
The best to all our readers and contributors!
Louis Tamminga
 

Comment by Louis Tamminga:

This discussion  began with a distinction that was made: "older children" might not feel free to make public profession of faith (as yet...) but might still want to participate in the Lord's Supper. 

I submit that such a distinction is not valid. 

The CRC Synod of 1988 formulated some clear biblical in-sights re. the relationship between the Lord's Supper and faith-commitment. Here are some quotes: "The Bible makes clear that participation in the Lord's Supper is the result of status in the covenant ..."   (Thus Synod implied that the church is warranted in admitting covenant children to the Lord's Supper.). But Synod was careful to maintain the link between faith and participation in the Supper: "Our confessions teach the necessity of faith for participation in the Lord's Supper." It added: "The Heidelberg Catechism explains that participants in the sacrament accept with believing heart the entire suffering and death of Christ."(Q&A 76). For the "older children" accepting  the elements of bread and wine, is concomitant to making profession of faith. The Consistory will want to follow the normal route: making profession of faith a gate to the holy communion.

(for a detailed study, see pages 260-316 Acts of Synod 1988)

My thanks to John Zylstra for his thoughtful comment about “older children” participating in the Lord's Supper without having made Public Profession of Faith. John argues that many such children/young people may have problems with the three Confessions of Faith (the “Creeds”). John, in passing, refers to Christ's approval which is a bit tenuous, since Christ did not spell out participation in detail.

Thinking about John’s proposal brings up immediately one implication: churches following this path will then have another – a third - class of members: regular participants in the Lord's Supper, but not “Professed Members”.

The problem John introduces is real and it is not new. Let me suggest a solution which I think is more profitable.

It is hardly realistic to think that "older children,” who consider profession of faith,  will turn to the Creeds and then check whether they agree with the contents. By far the majority of church members came to the faith through Bible reading, the Christian life at home, the ministry of  the church, and a variety of Christian contacts. The Holy Spirit used these and other means to instill faith in the hearts of the members (mostly) from young age on. Thus they became members of a church-fellowship that confessed the Word of God as the source and basis of faith.

But the denomination also confessed that the thrust of God's Word was summed up in the Creeds.  As a community of believers we believe those to be true (though not at the same level as the Scriptures). They form splendid study materials,  keep us connected with previous generations, form a helpful defense of the faith, and Pastors preach sermons that do not contradict the creeds.

Does that mean that I must agree with each phrase in the Creeds? Not really.

What can I do in case of disagreement? We realize, of course, that many strategic doctrines of salvation are spelled out clearly in the Bible. But there is plenty left for believers to disagree about.  For instance “infant baptism”. But would that seriously hamper me from joining a church in which I have been nurtured spiritually from my youth on?  I think not. Here, I think, is the way young people may follow. They will speak with their minister, or elder, or trusted guide and together consider the matter.  Should this not lead to clarity, the young member should be assured that his/her (confessed) membership remains fully assured in spite of the confessional wrinkle.  I may stand next to him/her in the Lord's Supper circle, both assured in Christ's salvation, but with a different view of one implication  of holy baptism. The 'solution' I propose is pastoral, it is the assurance that we look in a glass darkly but our hope is in Christ in whom we are one in spite of our differences.

Synod itself at one time gave a  bit of pastoral advice in reply to a question of a local church, how to deal with a charismatic member who had accepted adult baptism in another fellowship. Synod's reply: ask that member whether she still  values her membership in your congregations and whether she is prepared to continue to accept the responsibilities going with regular membership.  (Synod 1973, Acts page 73)

I don't know of such a policy and I don't know whether it could or should  be drafted. But CRC pastoral practice can profit from  good provisions put in place by the denomination over the years. At the front line, of course, are the elders. They will mediate and provide pastoral care. Next: every classis has Classical Visitors. They can be called in for advice and help. Each classis, also, has a Regional Pastor,  ready to help. And, last but not least, there is the Pastor-Church Relations Services. You may contact: Rev. Norm Thomasma, 616-224-0764. For Canada: Rev.Cecil Van Niejenhuis, 780-451-3253.

Louis T

Thank you Phil and Ron for your comments. Much appreciated!

In response to Ron, your remarks are well taken. Indeed, the care and services of Joseph around the first season of our Savior's life are highly significant. Thanks for pointing that us all. Joseph is an example to us all and worthy of our highest esteem. And the Lord does not owe us an account why so little is known of Joseph's later life.

There are some basics here.

The pastor must divide his time three ways:

1. Personal time. For those who are married: this will be a very important part of the family life. (Some pastors underestimate this role.)
2. Prepare sermons, read, and study.
3. Tend to congregational duties: visiting, pastoral care, and be part of congregational management.

Can these duties best be done by the pastor being regularly in his study in the church building...??

I could see advantages. Members would feel encouraged to come and see their pastors when needed.
But there are other equally valid possibilities. Just over a generation ago, most pastors had their study in the parsonage. I think it should be up to the pastors to make arrangements that would encourage parishioners to visit but that would also leave sufficient time for study and other personal  ministerial duties. Pastors may wish to have a study in the parsonage. That would be their choice. But when in  the church, parishioners should keep in mind that pastors don't have an office job. Many of their duties must be done in various settings. When they agree with the congregation that they will keep regular hours, those will be of necessity limited. Whatever pastors decide regarding the setting in which they can work best, they must keep one thing in mind: be accessible! The members should be able to reach them, if not directly then by leaving a message. With telephones now being sophisticated there should be no problems on this score. Congregations should remember that pastors need personal time: for reflection, sermon preparation, study, and a goodly part of pastoral work. In situations where pastors are urgently needed, there will be enough ingenuity among the elders and other leaders to locate him at short notice.

Mr. Knight's criticism of CRC ministers is couched in absolute terms. All across the CR world in Canada preaching is so bad, he implies, that members leave in alarming numbers.

Criticism in sweeping terms always makes me cringe, the more so, since it concerns pastors who, for a great part, I know as able people of vision who love the congregations they serve. They know themselves sent by Christ. Their tasks are heavy, their responsibilities always more than their congregations surmise. But they work without complaining.

The Form for the Installation of Ministers of the Word recognizes that. It asks the membership, "Do you promise to pray for him ... and to respond to his work with ...love and respect?" And again, "Do you promise to encourage him in the discharge of his duties...?"  And also, "Sustain him with your fervent prayers?"  I recognize nothing of these godly sentiments in Mr. Knight's lines.

Mr. Knight also draws Calvin Theological Seminary into his scathing criticism. That, too, is seriously mistaken. In the North American world of theological education our seminary enjoys an outstanding reputation. The professors of preaching, John M. Rottman and Scott E. Hoezee, are nationally known for their outstanding teaching gifts. The Center for Excellence in Preaching, connected with the seminary, receives international recognition, Faculty members of the seminary travel regularly  around the continent to remain in contact with the members

These columns remain available for our membership to express their views, as did Mr. Knight. It grieves my heart when they are used to belittle our Ministers of the Word. I urge our membership to pray for their pastors as they promised  at the installation of their (new) pastor.

Louis Tamminga

My sincere thanks to the six people -- Ed Gabrielse, Mark Vande Zande, Kathy Smith, George Vink, Pete Vande Beek, and Jeff Brower -- who commented on my article regarding the practice of Mutual Censure.

Kathy Smith  was kind enough to point out that a synod of some five years ago modified the article. She added the revised version . I had not been aware of that and it has bearing on how we now need to see the practice the article is concerned about... Thanks, Kathy!

The key words of the new reading are: "assess and encourage" with reference to the duties of office bearers. Synod will have debated this and will have had good reasons to continue the practice (4 x a year) though in a milder framework. My problem still lies with the practice and its setting. Is it helpful for consistory members, after being together, to (4 x a year) express, at the end of that meeting, how they feel about each other? I thought it would be better for a council to schedule periodically a meeting (with due preparation) and assess the entire ministry program and make the necessary improvements. Program leaders should by all means be invited to participate in such an exploratory meeting.

What think ye, readers?

My sincere thanks to Lubbert van der Laan, Wendy Hammond, Edward Gabrielse, and Todd Zuidema. And to all who read and pondered the challenges of serving God. This is not the place and time for me to evaluate what each of you expressed. But I do want to express my thanks to you for broadening the scope of the subject I broached. One should indeed not too easily decide who is and who is not an "active member".  Christian service, Christian life itself,  is indeed much broader than the program a local church. I appreciated that emphasis.

What also surfaces in the responses is the reality that politically spoken there are severe differences that run right through the Christian Reformed Church. May those differences not keep us from loving each other, esteeming each other, and listening to each other as believers. In the meantime there are challenges on which  we can all agree: promoting sound fiscal policies and public justice, praying for those in authority, standing with the poor and the disadvantaged, and being good stewards of God's earth.

And I think I may add that the local congregation must keep an important place in our lives.  The ministry of Word and Sacraments is basic to maintaining the  spiritual wellbeing of the members and faith-formation of a new generation among us. It remains my prayer that church-memberships remain alive, meaningful and vibrant.

Louis Tamminga