Whose Day isit anyway?

Davidand the sonsof Zeruiah

Sabbath andSunday

Sunday,Glorious Day

of the Lord

Volume 55, No. 9 • April 28, 2006

Sunday,Glorious Day

of the Lord

210 • APRIL 28, 2006

EditorialJ. Visscher

This issue of Clarion is largely devoted to theSabbath-Sunday issue, and a contentious issue it is!For as long as I can remember there have beendisagreements about it. When I was growing up in the1950s and 1960s one of the things guaranteed to ignitea debate was the question, “What can a Christian door not do on Sunday?”

Growing up with controversyIn Christian homes at that time this question was

answered in a variety of ways. In some you wereallowed to watch television, but not in others. In someyou were allowed to change your clothes afterchurch; whereas, in others you had to keep on yourSunday best – all day long. In some you were allowedto play sports like baseball, tennis, or soccer afterchurch, but in others such things were deemed to bemuch too worldly.

Little wonder that growing up then was notwithout Sunday controversy. Some young peopleeven said that Sunday, instead of being the best dayof the week, was actually the worst day. Mondaycame along like a breath of fresh air andrepresented freedom from dispute and restriction, aswell as an opportunity to escape from conflictinghousehold rules.

An age-old disputePerhaps it does not need to be said but behind all

of this lies an age-old dispute. Sabbath-Sundayissues are almost as old as the church itself. When we

turn our attention to biblical times, what do we see?First, we have that long Old Testament period inwhich God’s people were given the law of the fourthcommandment, were repeatedly reminded to keep it,and were constantly upbraided for not doing so.Thereafter, we have a New Testament time filled withSabbath watchdogs called Pharisees and a Saviourwho is repeatedly at odds with them because theynever grasped the real import of that day. After Easterwe have a church that somehow has to cope with thetransition from Sabbath to Sunday.

Moving from Bible history to church historyprovides no respite from controversy. For next wehave a period of persecution during which little issaid about the matter, followed by a zealous emperorwho makes the Sunday a prescribed day andunleashes a flurry of activity resulting in theconstruction of church buildings for Sunday churchservices. The Medieval period reveals a host ofvarying responses to the Sabbath/Sunday matter,followed by a Reformation time wherein the matter isre-discovered, re-examined and re-applied.Thereafter, a post Reformation era dawned with itsinsistence on multiplying all manner of restrictionsand prohibitions. Following all of this, we have whatwe have today, namely a constant debate aboutwhether Sunday really is Sabbath, about whether itstarted at creation or at Sinai, about whether we mayor may not work, about whether commerce should beallowed or forbidden?

Will it never end?Will the controversy never end? Probably not!

Surely the past gives ample evidence to conclude thatthis really is one of those issues that will not go awayuntil the Lord returns and settles the debate once andfor all. In the meantime we may as well get used tothe fact that it will remain a challenge and a source ofdispute among Christians.

Whose Day is itanyway?

What can a Christian do or not do on Sunday?

Dr. J.Visscher is co-pastor ofthe Canadian Reformed

Church at Langley,British Columbia

jvisscher@canrc.org

The entire day is his and should be spentin such a way that the Lord stands inthe centre of it

APRIL 28, 2006 • 211

Is that all bad? It depends. On the one hand, it is alamentable thing when people who believe in thesame God, read the same Bible, pursue the samestandard of holiness, and even claim adherence tothe same confessions cannot get together on themeaning and application of the same worship day.On the other hand, controversy is not all bad, for itcontinues to engage us in biblical study andreflection, as well as in a debate of some importance.

Common groundSpeaking of debate, however, would it not serve

some purpose to set the whole Sabbath-Sunday issueaside and simply concentrate on a fact that almost allChristians can agree on, namely that the first day ofthe week is the Christian day of worship (see John20:1, 19, 26; Acts 2:1; 20:7; 1 Cor 16:2; Rev 1:10)? Theseventh day or Sabbath was left behind. Instead thefirst day called Sunday was adopted and becameknown as the day when Christians gathered andworshipped. In the process believers spoke less of theworship on the Sabbath day and more and more ofworship on the Lord’s Day or the first day of the week.

Why did the New Testament church move itsworship from Sabbath to Lord’s Day? Why did itsuddenly shift from the last day to the first day of theweek? Because it wanted to celebrate one of God’sgreatest works, namely the resurrection of his Sonfrom the dead and in Him the resurrection of all ofGod’s people.

While the Sabbath looked back to creation (Exod20) and liberation (Deut 5), the Lord’s Day celebratedresurrection and re-creation. Resurrection means thatthe worst damage from the fall into sin has beenaddressed. It means that death no longer has the lastword. It means that life has both meaning and future.It means that the way to fellowship with God andglory lie open before us. In short, the resurrection ofJesus Christ changes everything.

For all of these reasons and more, God’s peoplechose the first day of the week, the day of theresurrection of Christ, as their special day. Littlewonder that it also became the most fitting day forcorporate worship. Little wonder too that it was soonregarded as the most appropriate day to reflect onall of God’s other mercies. In addition, it also turnedinto the day to re-charge one’s physical andspiritual batteries.

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INTHIS ISSUE

Editorial –Whose Day is it Anyway— J.Visscher ............................................................................211

Treasures, New and Old – David and the Sons ofZeruiah — E. Kampen ..........................................................213

Sabbath and Sunday— F.G. Oosterhoff ....................................................................214

Sunday, Glorious Day of the LordA resource ..............................................................................221

In Memoriam — N.H. Gootjes ................................................225

Letter to the Editor ................................................................226

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Air Mail$ 75.00*$ 70.00$120.00

212 • APRIL 28, 2006

Points of agreement?In light of all this, can we not agree at least on

some basic points? What sort of points?First is this: for all of God’s people the first day of

the week is the Lord’s Day. In one sense all of the daysof the week are days of service to the Lord. And yetthere is a sense in which this day stands apart and isdifferent. Indeed, the history of the church gives ampleproof that Christians throughout the ages and aroundthe world have recognized this fact.

Second is this: the first of the week is particularlythe Lord’s Day. This means that it is not our day but it ishis day. It belongs to Him in a special way. He hastransformed it and He alone should be honoured on itby those who follow Him. In other words, it is not TerryFox Day. It is not Man in Motion Fundraising Day. It isnot Sun Run, Cancer Run, or Hospice Run Day. It noteven Life Chain Day. It is the Day of Christ.

Third is this: the first day of the week is the Lord’sDay. This means that it is not his hour. Neither is it hismorning. It is not even his morning and his afternoon.The entire day is his and should be spent in such away that He stands in the centre of it.

Fourth is this: the first and foremost calling on thisday is the calling to worship Him together as hispeople. Family time, leisure time, social time,community time – they should all take a backseat tocorporate worship time.

Fifth is this: everything that detracts from this dayand its promotion, be it work, commerce, industry,travel, and the like, is to be resisted and avoided. Inthe Old Testament there was a rather obvious reasonas to why work was forbidden on the Sabbath day.Work crowds out worship. The hours that we spend atit, the time that we prepare for it and wind down fromit, all mean that it is very difficult, if not impossible, formeaningful worship and meaningful work to share thesame day. It is either one or the other. To try toincorporate and do justice to both is one of the mostdifficult balancing acts in the world.

Publicizing our distinctivenessFrom many pulpits the biblical message rings out

that God’s people have been made different andtherefore are to be different from all the other peoplesof the earth. They are to be a light in the world.

One way to highlight this difference is to take theLord’s Day and to turn it into Christ’s special Day.Interestingly, in Old Testament times the Sabbath wasto function as a beacon to foreigners (Isa 56:6). Would itthus not be fitting now for the Lord’s Day to function asan even better and brighter beacon to peopleseverywhere?

Let it be a day driven by our Saviour’s resurrectiontriumph. In addition, let it be a day through whichmankind receives a picture of how good it is to step offthe treadmill of toil, materialism, and self-centredness,as well as to re-connect both with the Triune God andwith true life in his creation.

APRIL 28, 2006 • 213

MATTHEW 13:52

Rev. E. Kampen isminister of theWilloughby HeightsCanadian ReformedChurch at Langley,British Columbiaekampen@canrc.org

Treasures, New and OldE. Kampen

David and theSons of Zeruiah

A most intriguing relationship in Scripture is the relationship between David andhis nephews Abishai, Joab, and Asahel. They were the sons of David’s sister Zeruiah

1 Chronicles 2:16

On the one hand, these sons ofZeruiah were of great importancefor David and the kingdom of Israel.Abishai at one time killed threehundred men with a spear and hewas chief of the thirty, men knownfor their valour. Joab was thecommander in chief of the army.Asahel was among the thirty.

On the other hand, there weretimes when their actions causedDavid to indicate his disapproval ofthem. After Joab treacherouslykilled Abner, David cried out, “Andtoday, though I am the anointedking, I am weak, and these sons ofZeruiah are too strong for me” (2Sam 3:39). Later, when Shimeicursed David as he was fleeingfrom Absalom, Abishai wanted tokill Shimei. David responded toAbishai’s suggestion by saying,“What do you and I have incommon, you sons of Zeruiah?” (2Sam 16:10) He repeated these samewords when Shimei was the first tohumble himself before David afterAbsalom’s defeat, seeking mercy.Abishai again wanted to put him todeath (2 Sam 19:22).

A reflection on the context inwhich David takes his distancefrom the sons of Zeruiah reveals acommon denominator, namely, thepeace and unity of Israel. In thecase of Abner, after seven years ofcivil war, he had come to David tomake peace. In that very delicateprocess of bringing all the tribestogether under one king, Joabdecided he had to avenge the bloodof his brother Asahel who had been

killed by Abner during the war. AsDavid later told Solomon, Joab shedblood in peacetime as in battle. Assuch, Joab hindered the unity beingbuilt among God’s people.

The same can be said aboutAbishai’s request to kill Shimei.The unity of Israel was in thebalance in the rebellion led byAbsalom. While fleeing, David didnot dare to touch Shimei, lest Godhad sent him. Not only that, itwould have further alienated thepeople to see David act in whatwould come across as personalvengeance. When Absalom hadbeen defeated and Shimei humbledhimself, the reunification of Israelwould have received anothersetback, even more so since Shimeicame accompanied by 1000Benjaminites who would not havetaken kindly to such an action.

In these incidents we see howthe sons of Zeruiah, brave men infighting the enemies of God’speople, did not understand thecharacter of their shepherd king. Asa shepherd he would valiantly fightthose who attacked the flock, but hewould show great compassion ingathering the sheep of the flock,even those who were straying. Inthis, David foreshadowed the GreatShepherd King, our Lord JesusChrist. The sons of Zeruiah,however, could not discern thedifference between the way of warand the way of peace. WhereasDavid knew when to speakgracious words, they only knewhow to use their swords.

We have an example in the earlyNew Testament church that showswhat happens when the ways of theSpirit prevail rather than the waysof the sons of Zeruiah. It is in theway the disciples received Saul(Acts 9:26-30). There were some“sons of Zeruiah” types among thedisciples. After all, were not Jamesand John called “sons of thunder”(Mark 3:17; Luke 9:52)? Incidentally,like Abner and Shimei, Saul toowas from the tribe of Benjamin.What would have happened,humanly speaking, if the discipleshad treated the former persecutor ofthe church, one who had deniedand defied the anointed King, whohad gone to Damascus breathingthreats and murder against thedisciples, just as Joab had treatedAbner, or as Abishai wanted to treatShimei? Thankfully, the way of theSpirit prevailed through the work ofa man like Barnabas, a son ofencouragement. Saul waswelcomed and in due time hewould prove to be the most mightyman among all the disciples in thebuilding of the kingdom of God.

In sum, the ways of the sons ofZeruiah do not work in the fragile,sensitive situation that so oftenarise when building up the peaceand unity of the church. The onlyshed blood that builds the unity ofthe church is the blood of JesusChrist. That blood is thefoundation. The way to build uponthat foundation is by walking inthe way of the Spirit, which is theway of brotherly love.

214 • APRIL 28, 2006

The relationship between theChristian Sunday and the OldTestament Sabbath is a matter ofmuch discussion and controversy inthe Reformed churches in Holland.It has served at three generalsynods (Leusden, Zuidhorn, andAmersfoort) and played a majorrole in the decision of some 1250members to secede from thefederation. It has also, however,stimulated in-depth study on thenature of the Christian Sunday. Inwhat follows I will give some of thehighlights of this study and in theprocess try to explain the decisionthe synods have made.

First something about thebackground. The issue came to thefore in the 1990s. A ministersomewhere in The Netherlandshad said in a sermon on Lord’s Day38 that the Sunday as day of restshould be observed, but notnecessarily because it wasgrounded in a divine command.His exact words: “Show how muchyou value that day. As far as I amconcerned, not on the ground of anabsolute, divine command. Butbecause it is good when, followingthe example of Israel’s Sabbath, werest together on a day of the week.”

Synod LeusdenObjections were raised to this

sermon and in the end the issueserved at Synod Leusden, 1999.This synod concluded that theopinion “that the Sunday as day ofrest is not founded in a divine

command is not to be condemned.”Among the grounds for thisdecision was the observation thatthe Reformed churches havealways allowed room for differentanswers to the question whetherScripture clearly speaks of anabsolute divine command to keepthe Sunday as a day of rest.Leusden did not say, as somecritics claimed, that the Sundaywas simply a human institutionand that believers were free nolonger to consider it a day of rest.

It in fact rejected such aconclusion, observing that Lord’sDay 38 clearly speaks of acommand – namely that especiallyon the Sunday we diligently attendthe worship services. This impliesa cessation of labour. The issue inquestion was, however, whetherthere had traditionally been room

in the Christian church for thosewho defend the Sunday as day ofrest on other grounds than animmediate connection betweenSabbath and Sunday and who arenot certain that the Sunday as dayof rest is based on a direct divinecommand. Leusden answered thatquestion in the affirmative.

According to Leusden, then, twoopinions have always beenallowed in the Reformed churchesand neither of these is to berejected. One is that the Sunday isdirectly based on the fourthcommandment, the other “that theChristian church in her faithfulresponse to the guiding of God’sSpirit gives to the Sunday thespecial value of day of restaccording to the example of Israel’sSabbath.” In connection with thesecond opinion, namely that theSunday as day of rest is groundedin a responsible choice of theChristian church, reference wasmade to J. Douma, De TienGeboden: handreiking voor hetchristelijk leven (Kampen, 1992),especially page 56.

In the discussion attention waspaid to the problem that believersface today because of the steadyerosion of the weekly day of rest.Synod decided not to issue adeclaration on this matter becauseit had not reached its table in thechurch-orderly way. During thediscussion it was pointed out thatit is indeed important to defendthe Christian Sunday, but that this

Sabbath and SundayDr. F. G. Oosterhoff is a

historian in Hamilton, Ontariofgo@quickclic.net

F.G. Oosterhoff

The issue in question waswhether there hadtraditionally been roomin the Christian churchfor those who defend theSunday as day of rest onother grounds than animmediate connectionbetween Sabbath andSunday

APRIL 28, 2006 • 215

should not be done with improperarguments. What cannot withcertainty be shown to be ascriptural command must not beproclaimed as such. Nor is it rightto limit the freedom that hastraditionally been granted fordifferent explanations ofscriptural teachings regarding theday of rest simply because there isa need for clear rules (Acta, GSLeusden, Art 25).

Synod ZuidhornThe decision of Leusden did not

end the unrest and the issue servedagain at the next synod, Zuidhorn2002-3. Many of the letters andappeals that Zuidhorn receivedconveyed the conviction that: 1)there have never been two viewson the Sunday and the opinion ofthe minister in question was a newand illegitimate one; and 2) theBible makes clear that the OldTestament command to cease allwork one day of the week appliesalso to the New Testament church.In fact, the Christian Sunday, in theview of many, is the Sabbath,although it has been replaced tothe first day of the week. Thedecision of Leusden therefore wentagainst Scripture.

A committee serving SynodZuidhorn examined the data fromScripture and church historyrelating to Sabbath and Sundayand judged, like Leusden, thatthese data do not lead to a uniformconclusion but can be used tosupport either opinion. Zuidhorntherefore rejected the demands forrevision and urged the churchesnot to bind consciences beyond theaccepted doctrine. It realized,however, the disadvantages of thefact that there are two differentopinions, one of which is underattack, and expressed the need forfurther deliberation andexplanation. Zuidhorn thereforeappointed deputies who were to

provide guidelines on the issue inquestion. The result was a 98-pagereport containing, among otherthings: 1) a study of biblical dataon the fourth commandment, theSabbath, and the origin of theChristian Sunday; 2) a practical-ethical part, dealing with theethics of labour, rest, and Sundayagainst the background of thefourth commandment and in thelight of Christ’s resurrection; and 3)a church-historical part, describingthe attitude of the early churchwith respect to the Sunday, thedominant view during the MiddleAges, the opinion of the Reformers,and so on.

This report, which provides themost extensive description of thegrounds on which both Leusdenand Zuidhorn based their decision,appeared in the fall of 2004 andwas submitted to SynodAmersfoort, 2005.1 I will be makinguse of the report in this article.

Old Testament and SabbathThe report shows that the

controversy on the nature of theSunday has occurred time andagain in the history of theChristian church. A centralquestion has always been whetherthe day of rest is a creationordinance, that is, whether at thetime of creation already Godinstituted the Sabbath for mankind,so that it must be observed by allpeople at all times. This opinion isfound in the WestminsterConfession. Deputies state that theview is certainly to be accepted.

Indeed, Zuidhorn itself hasstressed the legitimacy of theopinion that the fourthcommandment, and Scripture as awhole, teach a prohibition ofphysical labour on the ChristianSunday (Acta, GS Zuidhorn, Art 60).

But like Leusden and Zuidhorn,deputies question whether theevidence is conclusive andwhether the view can be madebinding. With respect to theopinion that Sabbath rest is acreation ordinance, they point outthat we do not read of the seventhday as a day of rest for mankinduntil the exodus. In the history ofthe patriarchs the Sabbath is notmentioned, nor do we read inGenesis about a rhythm of six daysplus one. Israel lived in Egypt for400 years in a culture that adheredto a rhythm of ten days. The wordSabbath appears for the first timein Exodus 16:23, when Israelreceived the manna. Subsequently,at Horeb, Israel was given thefourth commandment. It is at thispoint that the Lord shows theconnection between his own reston the seventh day and Israel’sSabbath. The blessing Hepronounced at the time of creationcomes now to both man andanimal in that for one day theymay rest from their labours. TheSabbath becomes a sign of thecovenant between God and hispeople (Exod 31:13-16). For thatreason the punishment forbreaking the Old TestamentSabbath was very heavy, whereasthere were great promises for bothIsraelites and aliens who keptthe Sabbath.

The Sabbath was God’s gift toIsrael. Deputies conclude that astudy of the Old Testament doesnot prove without a doubt that itwas a creation ordinance andtherefore universally valid. Theyagain stress, however, thelegitimacy of such a conclusion.

The controversy on thenature of the Sunday hasoccurred time and againin the history of theChristian church

216 • APRIL 28, 2006

The New TestamentThe New Testament, according

to the deputies, also does not give aclear answer to the questions thathave arisen. We learn here thatChrist, according to his custom,visits the synagogue on theSabbath day and teaches there. Hecalls all who are weary andburdened to come to Him to rest(Matt 11:28). It is not the Sabbaththat is the focus of God’s people, butChrist. He takes pity on those whoare exhausted by trying to find restin their own piety and good works.When He calls Himself the Lord ofthe Sabbath He does not abolish theSabbath, but He does show that Hehas the authority to give it a newmeaning. The Sabbath becomes theday on which He does his works ofmercy and healing, therebyshowing that it is He who trulyfulfills the Sabbath. Nowhere in theNew Testament do we read thatChrist enforced the Old TestamentSabbath commandment, nor do weread that He instituted a NewTestament day of rest.

The same goes for the apostles.In Acts 2 we read that the churchcame together not one day butevery day of the week. Nothing issaid here about the Sabbath or thefirst day of the week as a specialday of meeting and/or rest. We alsodo not read in any of the epistlesabout the first day as day of rest,nor do the epistles draw aconnection between the Sabbathand the first day. Like Christ, Paulgoes on the Sabbath to thesynagogues to preach the gospel,and the other early Christians, whowere mainly Jewish, seem to havecontinued observing the Sabbath.The only time we read in Acts aboutthe first day of the week is inchapter 20, which mentions themeeting of the congregation atTroas. But at this time Paul does not

replace the Jewish Sabbath with thefirst day as the new day of rest, nordoes he do so elsewhere. Rather, heshows that not the first day of theweek, but Christ is the fulfilment ofthe Old Testament Sabbath.Nevertheless, it seems reasonableto conclude from the meeting atTroas, and also from Paul’s requestto set aside contributions on thefirst day (1 Cor 16:2), that this wasbecoming the day when thecongregation came together. Inaddition, there are the references tothe first day in Christ’s appearancesafter his resurrection.

Deputies point out that the NewTestament, which mentions all theother commandments, does notmake any mention of the fourth.This is not to say, however, that itignores it. In his teaching Paulfollows Christ in intensifying theSabbath command, showing itsspiritual meaning – as the Lord didin the Sermon on the Mount alsowith other commandments. InHebrews 3 and 4 we again readabout the deeper, spiritual meaningof the fourth commandment. TheSabbath rest, which is an enteringinto the rest of God, is with us hereon earth already in principle, butnot in perfection. Christ is the wayto that rest. Therefore Hebrewsstresses the need to diligentlyattend the worship services (Heb10:25). This coming together for thereading and proclamation of God’s

Word of salvation is the beginningof entering God’s eternal rest. Thefirst day or the Sunday is still notmentioned here, however. InRevelation 1:10 John describes anappearance of Christ on “theLord’s Day.” This is the only timethat this expression is used in theNew Testament. It is towards theend of the first century that theterm “the Lord’s Day” comes intomore general use for the first dayof the week.

Deputies draw the followingconclusions from their NewTestament studies: 1) it cannot becompellingly deduced from biblicalteaching that there is a direct divinecommand for the New Testamentchurch to keep the Sunday as day ofrest; 2) it seems reasonable toconclude that the early church hasgradually chosen the first day of theweek – the day of Christ’sresurrection – as special day ofworship. The apostles may haveinstructed the church here, but wecannot prove this from Scripture. Wemay believe that the Holy Spirithas, in according with his promise(John 16:13), led the church in itschoice of the Sunday as the Day ofthe Lord; 3) there are no indicationsthat a cessation of physical labourwas required on the day of worshipin the early church.

The Law in the NewTestament

If the New Testament Sunday isnot a Christian Sabbath, then whatdoes the fourth commandmentteach us? To answer that question,deputies refer to the well-knowndistinction between “ceremonial”and “moral” aspects of OldTestament law and worship. Thefirst term refers to what was aforeshadowing of Christ’s sacrifice,the second to what belongs to thelife style of believers for all times

Coming together for thereading andproclamation of God’sWord of salvation is thebeginning of enteringGod’s eternal rest

APRIL 28, 2006 • 217

and places. Lately objections havebeen raised against thisterminology and, following Dr. J.Douma, the report prefers to speakrespectively of the provisional andthe permanent in the fourthcommandment. In addition,deputies mention the newelements that have come in Christ.

The report lists under the labelprovisional the following: 1) theseventh day and the fact that itlasted not from midnight tomidnight, but from evening tillevening; 2) the absolute characterof the command to rest, with thedeath penalty for transgression; 3)the different context, evident in thefact that Israel lived in its owncountry, which was a theocracy,whereas the New Testamentchurch lives “in exile” – indeed,many believers (for example thosein Muslim countries) cannotobserve the Sunday as day of rest;and 4) the name “Sabbath” with allits Old Testament connotations.Paul uses the term “Sabbath” forthe Old Testament day of rest andstates that Christians are not to bebound to it (Col 2:16f).

Among the new and permanentelements in the fourthcommandment the deputiesmention: 1) remembering the day ofChrist’s resurrection and meetingtogether as believers on that day;2) setting that day apart and in thatsense hallowing it; 3) resting fromour own works and enjoying God’sgrace in creation and preservationas well as in redemption andsanctification; 4) keeping the day ofthe Lord as far as possible freefrom labour; 5) maintaining therhythm of one day plus six; and 6)experiencing and celebrating withall God’s people, slave and free,the new freedom from both slaveryand sin in a life as God intended itfor us.

Summary from the biblicaldata

The biblical data as presentedby the report uphold the opinion ofLeusden and Zuidhorn thatScripture does not compellinglyshow a direct connection betweenSabbath and Sunday, although, asdeputies point out, it is certainlylegitimate to draw that connection.The New Testament, more clearlyyet than the Old, teaches thespiritual meaning of the fourthcommandment, rather thanstressing external observance. Wewill come back to that point; wewill then also see how theChristian church over the centurieshas interpreted the biblicalteachings on the day of the Lord.

Early church and MiddleAges

The report of the Dutch deputieson the relationship betweenSabbath and Sunday concludesthat the New Testament does nottell us exactly when and how theSabbath was replaced by the firstday of the week, nor does it speakof a specific day of rest under thenew covenant. Because during thefirst three centuries Christianitywas a forbidden religion, it seemsprobable that at that time believersmet for communal worship in themorning and evening, before andafter work.

In the early church, according tothe report, both the Sabbath andthe Sunday were kept, but therewas greater stress on the contrastbetween Sabbath and Sunday thanon any continuity. Whenever thefourth commandment wasmentioned by church leaders, itwas explained in a spiritual sense:the issue was not the cessation ofphysical labour, but the spiritualrest from evil works. When in 321

the first Christian emperor,Constantine the Great, proclaimedthe Sunday as day of restthroughout the Roman Empire, heagain did not do it with referenceto the fourth commandment.Augustine (d. 430) also explainedthe Sabbath command in aspiritual sense.

Meanwhile the obligation tocome together for worship wasstressed throughout the period ofthe early church and again duringthe Middle Ages. Eventually,because of the problem ofabsenteeism and abuse of theSunday, the church of the MiddleAges added the Old TestamentSabbath commandments to thecivil and ecclesiastical lawsregarding Sunday rest. This led toan often severe legalism withendless rules as to what was andwas not allowed on the day of rest.2

The ReformationThe Reformers held an

altogether different opinion. BothLuther and Calvin rejected thesabbatarianism of the Middle Agesand returned to the view of theearly church. Calvin wrote in hisInstitutes (Book II, Ch VIII, par 28-34) and elsewhere that the Sabbathhas only ceremonial value: it is asign or shadow that has beenfulfilled in Christ. God’s resting onthe seventh day is indeed anexample for us, but the Sabbath is,according to Calvin, no creationordinance, nor is the Sunday acontinuation of the Jewish Sabbath.There must be rest on the day ofworship, but the rest God requiresis first of all of a spiritual nature, alaying aside of our own works tolet God work in us. In addition,Calvin taught, Sunday is the daywhen the congregation comestogether in worship, and it furtherserves a social function – servants,

218 • APRIL 28, 2006

slaves, and even animals receivetheir day of rest on Sunday.

The rest from evil works isprimary, however. We must, Calvinteaches, suppress and deny ourown will and work and be open tothe will and work of God. Heconsistently rejects any legalisticand “superstitious” observance ofthe Sunday. At the same time heexhorts believers to observe theSunday by faithfully attending theworship services. Calvin concludeshis discussion on the fourthcommandment in the Instituteswiththe words, “We ought especially tohold to this general doctrine: that, inorder to prevent religion from eitherperishing or declining among us,we should diligently frequent thesacred meetings, and make use ofthose external aids which canpromote the worship of God.” It isclear, incidentally, that Calvin’steachings are reflected in Lord’sDay 38.

The seventeenth century andbeyond

The situation changed againsome decades after Calvin’s death.In the later sixteenth andthroughout the seventeenth centuryvarious Reformed leaders promotedthe sabbatarianism of the MiddleAges. We see this first of all inEngland, which had already in theMiddle Ages held to anexceptionally high view of theSunday. After the Englishreformation, state and churchcontinued to enforce strict Sundayobservance. A problem in Englandwas that Henry VIII had in a singleday changed the nation’s religionfrom Roman Catholicism toProtestantism. Rulers and clergyrealized that for the new religion totake root, it was essential thateveryone attended the Protestantworship services. And so, when civil

laws and ordinances did notsucceed in abolishing absenteeismand idleness, the emphasis on theOld Testament law steadilyincreased. In some cases,theologians even suggested thedeath penalty for Sabbath breaking,just as in the Old Testament. It wascommon in this period to explainEngland’s political setbacks withreference to the abuse of theSunday and its victories to strictSabbath observance.

A small but politicallyinfluential minority opposed theseradical sabbatarian views and bythe end of the sixteenth centuryEngland’s lengthy sabbatarianconflicts began. These lasted intothe next century and beyond andwould become a cause of theEnglish Civil War (1642-1649). It isin this time that the WestminsterConfession was drawn up (1646),which like the stricter Puritansemphasized the continuitybetween the Jewish Sabbath andthe Christian Sunday anddemanded strict observance of theSunday as day of rest. Thisconfession became the definitivestatement of English-Presbyteriandoctrine on the issue andinfluenced non-Presbyterianchurches and believers as well.

Among these were the DutchReformed. Early in the seventeenthcentury sabbatarian conflicts hadbroken out in Zeeland. The Synodof Dort tried to end them by meansof a compromise formula, butfailed. The battle flared up againafter the Synod of Dort. Leaders ofthe opposing groups wereGijsbertus Voetius, a sabbatarian,and Franciscus Gomarus, whodefended the position of Calvinand of Lord’s Day 38.

The twentieth centuryIn spite of the teachings of

Calvin and the HeidelbergCatechism, and also in spite ofopposition by later theologians,sabbatarianism succeeded inestablishing itself. It has shapedethical theory and practicethroughout the modern period, andthat not only in Reformed circles.The same thing happenedelsewhere. The churches’ successin defending the Christian Sundayas day of rest has been aided bythe fact that until very recentlygovernments cooperated with themand passed legislation thatguaranteed the cessation of workon Sunday whenever possible.

This is no longer the case in ourdays. Legislators, generallyspeaking, do not take Scripture asnorm and guide and neither doessociety as a whole. The rapid paceof secularization is not the onlyreason, however, for the erosion ofthe Sunday as day of rest. Anotherfactor has been industrializationand the fact that in more and moreindustries Sunday labour isconsidered necessary.

This began already in thenineteenth century and played arole in the decisions of thechurches of the secession. Thegeneral synods of these churchestaught strict Sunday observance.

Synod Leusden statedthat in the preaching itmust become sufficientlyclear that Lord’s Day 38speaks of a command,namely that on the day ofrest we diligently attendthe worship services

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All labour, except works ofcompassion and necessity, had tocease “in order that the wrath ofGod not be kindled against thecongregation.” Church disciplinewas reserved for those whodisobeyed. The spread ofindustrialization in this period,however, soon gave rise toquestions. An urgent one was:what really belongs to the categoryof “works of compassion andnecessity”? Only the work of policeand hospitals, as was formerlybelieved? Or also such things as,for example, the production of gas,which was widely used as sourceof light and for which Sundaylabour was essential? The Synod of1857 answered that question in theaffirmative. It reasoned that forother sources of light far more workhad to be done. Therefore believersdid not break the Sabbathcommand by using gas light onSunday and employees wereallowed to work in the gasfactories on the day of rest. Thenumber of such exemptionsincreased with time.

The great advances intechnology since 1857, the rapidpace of internationalization andglobalization, and the changedspiritual climate of our own dayshave further multiplied theproblems. Today’s situation makesnecessary a good and open climatein the churches so that believerscan speak about the ethicalproblems they encounter withrespect to Sunday labour and sothat they can strengthen andencourage each other to make theproper choices. Those who cannotpossibly avoid Sunday work mustreceive extra help and support.Today’s situation also means thatbelievers must redouble theirefforts in defending the Sunday asday of worship.

SummaryAs I hope to have shown, in the

issue under discussion the Dutchsynods have not departed fromScripture or confession, nor havethey distanced themselves fromchurch history. On the contrary,they have demonstrated that in theChristian church there has alwaysbeen room for different answers tothe question whether Scriptureclearly speaks of an absolutedivine command to keep the NewTestament Sunday as day of rest.

I also hope to have shown thatthe synods have not “fritteredaway” (verkwanseld) the fourthcommandment, as critics haveclaimed. While allowing themeaning that the Sunday as day ofrest is not grounded in a divinedecree to stand, they also stronglyemphasize the fact that the Sundayfollows the model of Israel’sSabbath and is therefore in linewith the fourth commandment.That command remains valid, eventhough, following Christ and theapostles, we interpret it in NewTestament terms. In this connectionwe should note Leusden’sstatement that in the preaching it

must become sufficiently clear thatLord’s Day 38 speaks of acommand, namely that on the dayof rest we diligently attend theworship services (Acta, GSLeusden, Art 25).

I believe that the Dutch synodshave done us a favour with theirin-depth study of the relationshipbetween Sabbath and Sunday. It istrue, the outcome is not what wewould have expected and it isunderstandable that many havefollowed developments withsuspicion and fear. I admit thatinitially I did so myself. Thesabbatarian tradition has beenwell established among us: wehave all grown up with it. It hasgiven us a sense of security in thatit provided us with definite ruleswith respect to Sunday observance.But it has also meant that we havebeen tempted to keep the Sundayin a legalistic manner. The fact thaton Sunday we rest first of all of ourevil works was not forgotten, forLord’s Day 38 continued to bepreached, but the obligation tokeep the Sunday “laws” inevitablyhad the effect of moving thespiritual meaning to thebackground.

The most important contributionof the Dutch studies, in my opinion,is that they have reminded us onceagain that we are no longer underthe old covenant. Christ revealed tous God’s deepest intention with allthe commandments, including thefourth. He taught us that we are notto see the Sabbath command as aregulation that we can simplyfollow and so free ourselves fromthe absolute claim of God. This is atruth which, as we saw, thebelievers in the early churchunderstood well. “TheseChristians,” Rordorf writes, “saidthat it would be amisunderstandingof the Sabbath commandment if we

Both parties agree thatthe Sunday is to be keptas day of rest – either onthe ground of the fourthcommandment or becausethe church under theguidance of the HolySpirit has given to theSunday the value of dayof rest

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wanted to rest on a single day andto lull ourselves with the illusionthat we were in this way fulfillingGod’s will….” They knew that it wasChrist who fulfilled the fourthcommandment. Their Sabbaththeology was indeed “Christocentricto the core” (pp 296, 117).

We can still learn from theseearly Christians. We can also stilllearn from Calvin, who taughtthroughout his life that we keep theSabbath commandment only whenwe rest from our own works and solet God work in us all the days ofour lives. And therefore, Calvinwarned, “whenever people are fullof ‘envy, rancor, ambition, crueltyand guilt,’ they break the Sabbathcommandment. But when theydedicate themselves to God andsubmit to the guidance andgovernance of his Spirit, then theyfaithfully observe the substance ofthe Sabbath command” (Primus, p.128). Calvin points out thatChristians, thanks to the sacrificeof Christ, have more freedom withrespect to the day of rest than theOld Testament church. Theincreased liberty gives also greaterresponsibility, however. We are tokeep the Sabbath not just one day,but all our days. “From thatperspective, the spiritual keepingof the Sabbath is far moredemanding than the mere externalobservance of the day. Anyone cantake external rest from labour, butonly by the grace and Spirit of Godcan people rest from their sinfulworks and allow God to work inthem redemptively” (Ibid., p 129).

Conclusion: the two opinionsA problem which the Dutch

synods were unable to resolve fullyis that in the Christian churchthere are still two opinions on therelationship between Sabbath andSunday. They had hoped to come to

greater unity and had askeddeputies to see whether the datarelating to the issue underdiscussion made it possible tocome to an agreement. As theforegoing shows, the deputies havenot been a hundred percentsuccessful. Nor is that surprising,in view of the fact that the dilemmahas been with us for close to twothousand years.

Nevertheless, considerablecommonality does exist. Thedeputies conclude with gratitudethat both parties agree that theSunday is to be kept as day of rest– either on the ground of the fourthcommandment or because thechurch under the guidance of theHoly Spirit has given to the Sundaythe value of day of rest accordingto the example of the Israel’sSabbath (Acta, GS Leusden, Art 25).The disagreement is not about thevalidity of the Sabbath command,but only about what belongs to it.Is it an ellipse with two focuses,namely rest and worship, whichhave equal weight, or is it a circlewith one focus: worship, andtherefore rest? However we mayanswer that question, we agreethat there must be rest on Sundayat least for the worship services(LD 38), and also that there must bea day of rest.

It seems that at least for thetime being we will have to livewith the differences. One thing,however, is clear: we know that wemay not give up meeting togetherbut must encourage one another,all the more so as we see the Dayapproaching (Heb 10:25). Andmeanwhile we must defend theday of rest. As one commentatorwrites (J.P. de Vries, in DeReformatie, January 22, 2005):“How good would it be if ourdisputes about the relationbetween the fourth commandment

and our rest on the first day of theweek were changed into apowerful witness to outsidersabout the rest which Christ offersand of which we may alreadyreceive a foretaste every Sunday.”

1 The report has been published inbook form under the title Zondag,Heerlijke Dag. Part of it has beentranslated into English and can befound on the Dutch churches’ website(gkv.nl) under “Engelse artikelen.”Onthe same website a number ofcommentaries and summaries can befound. They include an article by K.Wezeman, chairman of Deputies forRelations with Foreign Churches,titled “Not beyond what is written,”and nine brief articles, titled “Sabbaten zondag,” by P.L. Voorberg on behalfof the deputies appointed byZuidhorn. I have consulted thesedocuments. I have further made use ofthe summary of the report by K.De Vries, one of the deputies, inDe Reformatie, January 8 and 15, 2005.See also the document “Sunday,Glorious Day of the Lord,” whichappears in this issue and summarizesmany of the Synods’ argumentsand teachings.2 For this section, and also for whatfollows, I have relied on thedocuments listed in the first footnote,as well as on the following: John H.Primus, Holy Time: ModeratePuritanism and the Sabbath (MercerUniversity Press, 1989), Willy Rordorf,Sunday: The History of the Day of Restand Worship in the Early Centuries ofthe Christian Church (SCM Press,1968); P. Visser, Zondagsrust enZondagsheiliging (Kok, 1959).

Note to readers: In two previousissues (no. 2 and 4 of this year)Dr. Oosterhoff’s email address hasbeen published incorrectly.Please note her correct emailaddress: fgo@quickclic.net . Weapologize for any inconveniencethis has caused.

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OccasionThis resource has been drawn

up for two reasons. The first is that,as has happened more often inhistory after the Reformation,disagreement has arisen about therelationship between the fourthcommandment and the Sunday andabout the consequences for thisrelationship with respect to theobservance of the Sunday. Thesecond reason is the backdrop tothis disagreement, namely, thechanging spiritual climate in ourcountry into a secularized andmulti-religious society. Theeconomical and socialdevelopments (internationalization,globalization, and technology)have great influence on ournational culture. This resource isintended to help the churches torenew the Christian convictionwith regards to the rest and thecelebrating of the Sunday inThe Netherlands of the twenty-first century.

IntroductionWe, as Reformed Churches in

The Netherlands, know ourselvesto be under the authority of thefourth commandment as it standswithin the whole of the TenCommandments and of theinstruction of Holy Scripture. It is inpartly because of thiscommandment that we celebratethe Sunday as the day of theresurrection of our Lord Jesus

Christ. It is our desire tounderstand more and more of howthe Sunday is granted to us in Himunto redemption and sanctificationfor the whole of our lives.

1. Section of instruction1. From Sabbath to Sunday

In the same way that Israelcelebrated the Sabbath throughoutthe ages, so the Christian churchhas received the Sunday as day ofthe Lord. Jesus Christ calls himself“Lord, also of the Sabbath” (Mark2:28). He has completed theobedience to God and the sacrificefor sin. On the first day of the weekHe arose from the dead. God’sgreat works in the completion ofcreation and in the liberation of thepeople from slavery were themotives for the celebration of theSabbath. In Christ God decisivelyfurthers the history of hisredemption. God’s great work inthe resurrection of the Son from thedead is now an additional motivefor the celebration of the Sunday.

In the New Testament the firstday of the week stands in the lightof Christ’s appearances to hisdisciples (John 20:19, 26). The firstChristian congregation gatheredevery day in the temple and in thehouses (Acts 2:46). The first day ofthe week takes form in theassembly by listening to theinstruction of the apostles, thebreaking of bread (Acts 20:7), andin laying gifts aside (1 Cor 16:2).

Later this is called “the Day of theLord” (Rev 1:10), the name that theChristian church later gave to theSunday. That is why we call theSunday the “glorious” day “of theLord.” [Translator: there is a playon words here in Dutch. “Heerlijk”is etymologically “Lordly, of theLord” and in meaning “glorious.”]

2. The day and the days of the LordIn the New Testament the

celebration of the Sunday is notconnected to the fourthcommandment of God’s law with somany words. Each day and thewhole of life are sanctified byChrist. He who celebrates a certainday as a feast day does so tohonour God (Rom 14:6). In the NewTestament world, the Sunday wasfirst an ordinary work day. This daysoon received its specific colourthrough the assemblies of Christ’scongregation both in the morningand in the evening.

Christ is the fulfilment of thewhole law (Matt 5:17) and He takesup God’s commandments in histeachings about the kingdom. Thegreat commandment of love andperfection gives strength to lifefollowing in the footsteps of theMaster. The gospel account tells ushow He observed the Sabbathaccording to the commandmentand participated in the assembliesin the synagogue. In the course ofthe gospel one would not expectthe celebration of the seventh dayto change until Jesus had died and

Sunday, Glorious Dayof the LordA resource

This resource appeared inthe March 2006 issue of

Lux Mundi and is re-printed here with permis-sion. It was written by acommittee appointed by

the General Synod of Zuid-horn 2002-2003 of theReformed Churches in

The Netherlands– Liberated.

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his body was resting in the graveon Sabbath. It is the resurrection ofJesus Christ from the dead whichclarifies the new with respect tothe old.

Just like the othercommandments, the fourthcommandment comes to us inChrist. In his person and in theunity of the Scriptures the churchwants to understand what theobservance, the sanctification, andrest on the day of the Lord means.In the freedom of the Spirit wewant to do justice to the temporary,the lasting, and the new aspects inthe will of God in respect to thefourth of the Ten Commandments.

3. The temporary, lasting, and newaspects

God wants to give his creaturesrest and allow them to catch theirbreath (Exod 23:12). He wants tofree them from the cramp ofworking under the curse. Thecreation-motive (Gen 2:2-3; Exod20:11) is reinforced by theredemption-motive (Deut 5:15).Man, animal, and land are allowedto share in the rest that God givesthem to enjoy.

3.1 We see the temporary aspectof the fourth commandment in theseventh day, in the opportunities ofthe Promised Land, in the claim ofGod’s law on Israel’s society, and inthe regulation with respect to theSabbath which the Lordcommanded of his people. In thisway too, the law has led Israel tothe Saviour. The Scriptures alsocall the Sabbath a shadow ofthings to come, while Christ is thesubstance (Col 2:17). The onePromised Land gave temporaryexpression to the rest. TheChristian church in the world isnow a sojourning church. Notalways or everywhere in the worldare Christians in a position tomake the day of rest and theSunday coincide.

3.2 There are also lastingaspects of the fourthcommandment. We see those firstof all in how labour and rest

alternate. We see these further inthe assemblies before the Lord onthe day of rest and the feast days.And thus in letting go of one’s ownachievement and living from thegenerous hand of God. Already atthe completion of the world wehear how God rested from his workof creation in six days (Gen 2:2-3;Exod 20:11). The Lord Jesus addsthat the Sabbath is made for man(Mark 2:27). He Himself makes thisevident in the proclamation of thegospel. He also makes it evident itin acts of healing and liberation forthe children of Israel, also on theSabbath. They especially belong tothe rest which can be found in Himand to which He invites God’speople (Matt 11:28-12:21).

3.3 The new aspect in Christ’sresurrection is that no longer theseventh day, but the fist day of theweek comes into the spotlight. InHim the true rest can be found(Matt 11:28-30). He is our Sabbath.The whole life of sinners is freedfrom the burden of sin and guilt byHim. Light shines over all the daysof the week and over all thepeoples of the world. The coming ofhis kingdom will give useverlasting Sabbath peace (Heb4:9). Hence we pray: “Come, LordJesus” (Rev 22:20).

4. Sunday, day for the churchThe lasting aspects of the fourth

commandment can take shapefrom the new aspect which came inChrist. The command to rest fromone’s own work and exertion needsto be made concrete. Especially onSunday we learn to find rest in theaccomplished work of our Creatorand in the accomplished sufferingof our Saviour. The first day of theweek gains form in Scriptureproceeding from his resurrection.The living Lord gathers hiscongregation around Him on thatday. He sends her out from that dayinto every day life in order to letthe light shine.

The assemblies of thecongregation are in line with Israel’s“holy assemblies” on the Sabbath.

We are encouraged not to “forsakethe assembling of ourselves,” all themore in the light of the approachingjudgment of the day of the Lord (Heb10:25). The “today” of God’s voicewhich calls to repentance applies toevery day when theWord issounded (Heb 4:1-13). His voice isheard especially as often as theHoly Scriptures are read aloud inthe assemblies and proclaimed.Christ is the Lord of his churchwhich He gathers in one body.

We want to do justice to theactual resting and remembering ofGod’s works. We do so when wecelebrate the Sunday and giveroom to the meetings of thecongregation on that day. AsChristian church we knowourselves to be called to thankfullyaccept the gift of this day of restand to use it optimally to God’shonour. Should this room be takenfrom us, the Sunday remains a signof the desire to serve the Lord infull freedom.

We encourage each other tokeep this day free fromprofessional labour as much aspossible and from any otheractivity which keeps us from theworship service of the Lord, frommeeting as a congregation, andfrom the rest which characterizesthis day. The fourth commandmentis done justice when God’s peopleenjoy this day of the Lord bydistancing themselves from theirordinary activities (Isa 58:13).

5. The congregation as Christ’s bodyThe double command of love is

the summary of the law and themain theme of all commandments(Matt 22:27-40; Rom 13:8-10). LovingGod as the highest commandmenttakes shape in the gathering of thecongregation with her Lord. In theassemblies, the congregationpresents herself to Him who isher Head.

Love of the neighbour findsexpression in the will to cometogether as congregation whichmay be called the body of Christ.This command urges us not to

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forsake our assemblies, but toexhort one another in that respect(Heb 10:25). Not one member can bemissed in the whole of the body (1Cor 12:12-31). The celebration of theSunday binds the memberstogether to form the one body, inwhich we are baptized in one Spirit(1 Cor 12:12-13).

6. Sunday and societyThe Reformed Churches in

The Netherlands have alwaysthankfully accepted the freeSunday as it has come to us inEurope by God’s providence. TheDutch people have, however,abandoned the way of faith in Godand appreciate the Sundayprimarily as a free day. Now thatthe legislator offers more room towork on the Sunday, so decreasingcivil protection of this day as a dayof the Lord, publicly andunanimously, with word and deed,we want to testify to the gospel ofChrist. This implies the following:

6.1 pointing to the Creator of allthat lives who has given therhythm of working and resting topeople who are created in hisimage;

6.2 testifying to the Saviour whofrees lost people from the power ofsin and brings us together in hiscongregation;

6.3 praising the Spirit whowants to renew damaged peopleafter the image of Christ andguides us to the renewal of heavenand earth.

We want to uphold the Sundayto the honour of the living Lord andas day of the Christiancongregation. We also stand up formaintaining the Sunday as a dayof collective rest. From the firstbeginning, the God of Israel hasinvolved also the staff, theforeigner, and the animals in theday of rest (Exod 20:10; Deut 5:14).We also desire to give form to thecelebration of the Sunday in such away that it displays an attractivepicture of rest with God andcommunion with each other. It isour prayer that this example and

witness will invite also ourneighbour to Christ. In our dailywork, in our leisure time, and onthe Sunday we want to testify ofChrist Himself by finding rest inHim. That is how we, united on theconfession of Lord’s Day 38 of theCatechism, want to do justice inthis time and our circumstances toGod’s purpose with the fourthcommandment and the Sunday.

2. Practical-ethical section2.1 In a society with mobile

phones, laptops, traffic jams,internet, and e-mail, people arerushed. Time spent in labour andleisure flow over into each other inspite of the shortened workingweek. It is thus high time that wego back to learn from the Creatorwho made labour and leisure.Christ is Lord of redeemed slavesand of the day of rest.

2.2 Life and work continue to besubjected to the curse of the fall intosin (Gen 3:15-19). Also in a highlydeveloped economy and society,work remains toil for many (Eccl1:3). Education exerts great pressureon younger and older people. Forthis reason, it is healthy that theCreator introduced a day of rest intothe rhythm of the week (Gen 2:2-3;Exod 20:8-11; 23:12). In line withGod’s example and command weare to come to rest, learn to enjoyand look back on accomplishedwork. In this way God is honouredas the one who accomplishes allwork. All depends on his blessing,not our performance.

2.3 The rest comes first (layingaside of labour) and then thecelebration follows. Godaccomplished his work of creationand thus laid the foundation for theSabbath. Jesus Christaccomplished the work ofredemption and thus laid thefoundation for the Sunday. Hecreates time to come to rest in hisnearness. His commands, also torest, are not heavy (1 John 5:3; Matt11:30). Thus we learn to long for theperfect rest (Heb 4).

2.4 The Lord commanded thatstaff, animals, and the land alsoshare in the rest. This rest hasimplications for the Dutch people,society, and the economy. God isconcerned with the recreation (truere-creation) of his world. In wordand deed the church shall testify ofrest with the Creator, Redeemer,and Renewer of all that lives.

2.5 By resting we make clearthat we realize that we have beenfreed from slavery, also from ourown sins, performances, andeconomical laws. By celebratingthe Sunday we give expression tothe recognition that Christ is Lordalso of the day of rest (Mark 2:28).When He says “Do not be anxiousabout the day of tomorrow,” thisapplies certainly for the Sunday(Matt 6:34). On the day of rest welearn to enjoy his care, just asIsrael learned it through the gift ofmanna.

2.6 Although the Old Testamenthad few direct prescriptions for theforms of worship on the Sabbath,this celebration is given form. Forexample, in the presence of the“tabernacle of meeting” and theoffers, in the “holy convocations” ofthe people, and later in thesynagogue. Jesus was accustomedto go to the synagogue on theSabbath (Luke 4:16). In the NewTestament Christ appears todisciples and women after hisresurrection. They assemble on thefirst day of the week (John 20; Acts20), which is called “Day of the Lord”by the congregation (Rev 1:10).

2.7 Christ calls us to hiscongregation, which is his body.The congregation does not consistof individuals, but is the body ofChrist, through the power of theSpirit comprised of many members.When the Redeemer calls us to hiscongregation there is no room forindividualism.

2.8 In the convocation thecongregation presents itself as thebody that puts itself in the serviceof Christ. In the worship serviceshe presents herself as people to

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her God in all seriousness to enterGod’s rest (Heb 4). In line with theexample of the early church we tooneed the second worship service toenjoy the Sunday as a whole andas congregation. If absenteeism ofthe second service becomes morecommon place, the congregationshould be instructed and motivatedto take part.

2.9 In church education it isnecessary to make clear theinterconnectedness of: a) God’scommand and willing obediencethereof; b) the congregation whichassembles and being a livingmember thereof; and c) the choiceof career and personalresponsibility. We need theproclamation of the Word and thecommunion of saints to develop aChristian lifestyle.

2.10 When, due to economic andsocial pressure, Sunday labourincreases, it is necessary to pointout to each other the need for restfrom our own exertion and ourcomplete dependence on God’sblessing. Work which is in serviceof the gospel (Matt 12:4-5) andworks of compassion (Matt 12:6-7)can be necessary. This offers usalso the opportunity to give form tothe following of Christ. Under whatcircumstances (professional)labour is necessary shall bedetermined in Christian liberty.Such consideration shall takeplace by listening to God’s Word,with prayer for wisdom and askingfor advice. Isaiah 58:13 can serveas a practical directive and basis.

2.11 The danger of regularSunday labour is that one is nolonger used to the rhythm ofSunday rest, that one does nothave the energy to attend even oneworship service, and that youisolate yourself fromcongregational life. This makes alife of prayer even more necessaryin order to receive dedication to theLord of life and of his congregation.It is also good that thecongregation supports those who,on account of their labour, have towork. This is possible through

prayer and personal attention foreach other. In determining themoment of worship, times whenthey are able to attend are taken asmuch into account as possible.

2.12 Sunday labour which isaccepted for increased returns is tobe rejected, as is all love of money(1 Tim 6:9). “No one can serve twolords. You cannot serve God andMammon” says Jesus our Lord(Matt 6:24).

2.13 The law of the Lord is aguideline of thankfulness for theredemption in Christ. The fourthcommandment helps us – in labourand rest – to receive thesanctification of our whole life. TheHoly Spirit fills the congregation asa temple. There sinners receive thepower to live to God’s honour allthe days of the week.

2.14 Christ redeemed theSabbath from human laws whichplace a burden on the day of rest.Developing a pattern of Sundaysanctification requires creativity:to discover what is the good andacceptable and perfect will of God(Rom 12:2). It requires love so thatwe can be a hand and a foot toeach other in this.

2.15 In judging each other andspeaking about each other it isgood to use a “lifestyle of patienceand mercy.” It is not the outermarks of Sunday labour which aredeterminative. One must judge themotives, on account of which onedecides with respect to Sundaylabour. In this context the followingwords of the Lord Jesus areredeeming: “If you had knownwhat this means ‘I desire mercyand not sacrifice,’ you would nothave condemned the guiltless. Forthe son of man is Lord of theSabbath” (Matt 12:7-8).

2.16 In the training in faith it isimportant to develop a personaland shared lifestyle. Householdrules can assist us in finding restand peace on the day of the Lord.Household rules are agreementsamong adults, in which clarity isgiven concerning choices withrespect to lifestyle relevant to the

celebration of the Sunday (e.g.,homework, media, and types ofrecreation). The room which theSpirit wishes to make in our heartsmay not be put under pressure byour busyness. At the same timeGod has given the day of rest forthe enjoyment of leisure andrecreation. Household rules areagreements which are taught tochildren as a way of personallygiving form to the Sunday rest.Thus the younger generation canlearn how to give shape to Sundayrest in a responsible way.

2.17 One aspect of celebratingthe Sunday is to lay aside all trustin ourselves and our own work.Only Christ is able to redeem usfrom the slavery of the curse and ofthe power of sin. Repentance fromdead works is a turning to theliving God.

2.18 A powerless and joylesscelebration of the Sunday has to dowith a small faith that fails to findits power in Christ as Lord.However, a living faith in Christ,the Living One, will lead to ferventand joyous celebration of the dayof his resurrection.

2.19 Focusing on theaccomplished work of Christ andthe renewing power of the Spiritimplies for the day of rest: doingeverything which serves a joyouscelebration of the day of the Lordand leaving aside doing thosethings which break this down.

2.20 Society has becomeestranged from the Sunday as dayof rest. The Sunday as day of thechurch is primarily a matter withinthe boundaries of the congregationand the homes. The congregationof Jesus Christ shall seek ways andmeans to reach out to theneighbour and to invite him or herto taste something of this real rest.To those who come to faith inChrist and desire to join thecongregation, we want to explainwhy this day is so valuable to usand show how we celebrate theSunday with joy (cf. 2.15).

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When the message reached us from TheNetherlands that Prof. Ohmann had passed away,we realized that another of the early teachers at theCollege has died, to live with the Lord. We thankthe Lord for what He gave to the churches in theperson of Prof. Ohmann.

He studied theology in Kampen at the seminaryof our sister churches in The Netherlands. Prof.Ohmann was ordained as a minister in Zuidbroek,where he ministered from 1956 to 1962. While in hissecond congregation, Hoek, from 1962 to 1968, hebegan to take up advanced studies in Semiticlanguages in Ghent. He continued this study whenhe accepted a call to the church in Dokkum. Duringthat period, from 1968 to 1971, we saw him regularlyon the pulpit in my hometown, Leeuwarden. Iremember him as a big man, all the moreimpressive because he preached to us from an oldfashioned high pulpit.

In 1971, the Synod of the Canadian ReformedChurches appointed him to teach Old Testament inHamilton, as the successor of Rev. F. Kouwenhoven.He accepted the challenges of this special officeand taught with much enthusiasm in Canada forten years, till he accepted the call to teach the OldTestament subjects in Kampen. There he taught foranother twelve years.

It was during this period that I got to know him.At that time the student body of the Kosin Seminaryin Pusan, Korea, where I taught, invited him toexplain redemptive historical preaching. Heaccepted the challenge and taught in his ownenthusiastic way. However, he did not make it easyon his Korean translator because of the longsentences he produced!

Prof. Ohmann surprised us with his interest inthe culture of Korea. When showing him thebeauties of the country we took him to visit one of

the famous temples. He was mesmerized by amonk who was reading aloud from an old scroll inan unknown language. He wanted to know whatwas read and he was very disappointed when itbecame apparent that the monk did not knowwhat he was reading and was simply pronouncingletters. Prof. Ohmann, with his love for languages,was ready for the new challenge to learn yetanother language.

As professor of Old Testament studies inKampen, he not only gave his regular lectures, healso supervised graduate studies in Old Testament.His successor in Hamilton, Dr. Van Dam, who hadbeen studying under Prof. H. J. Schilder, finished hisdoctoral dissertation under the supervision of Prof.Ohmann. When he retired in 1993, he was honouredwith a Festschrift: Een Levendige Voorstelling. Ingratitude for the work he had done in Canada, thefaculty of our Theological College contributedseveral articles to this book.

Prof. Ohmann did not only teach, he alsopublished several biblical studies. He presentedpopular studies on Numbers and Isaiah 1-39. Inaddition, he wrote publications dealing withspecial issues such as God’s wrath and creation.We are grateful for the work he has done for thechurches and for the Theological College.

Recently his wife’s health failed; she passedaway last year, about five months ago. Now theLord has taken Prof. Ohmann to himself, to waitfor the day of Christ’s return. We thank ourheavenly Father for giving Prof. Ohmann to thechurches. In particular we are grateful for what hecontributed to the training of the ministry inCanada. We remember him as a faithful servantof the Lord.

N.H. Gootjes

Prof. Drs.Heinrich Marinus Ohmann

March 16, 2006

In Memoriam

226 • APRIL 28, 2006

Last November Dr. J. Visscher published aneditorial titled “Trouble in the Church.” He refers to“unhappy fellow believers” in our sister churches inHolland who are “reacting negatively” to a range ofchanges. Dr. Visscher says “the vital andfundamental question remains: have these [Dutchsister churches] turned their back on the gospel?” Hebelieves that “is something that remains to beproven.” It seems to me, sadly, that it has beenproven, at least in relation to the fourthcommandment.

Dutch General Synod Leusden 1999 (GSL) saidthat the opinion of Rev. D Ophoff, “that the Sundayas day of rest is not founded on a divinecommandment” cannot be condemned (GSL, Art 25decision 4.3). In other words, the GSL decided that aminister is allowed to say that the words of thefourth commandment “in it you shall do no work” donot apply to the Sunday.

Admittedly, GSL said more: the Old TestamentSabbath was an example for the Sunday and theChristian church acted responsibly when it chose tosee the Sunday as a day of rest. However, it isimportant to note that when the Dutch synods speakabout Sunday rest they do not see it as a God-givencommand to refrain from doing normal daily work.They effectively deny the literal interpretation ofthose words of the fourth commandment.

A flurry of appeals descended on the next synod.This Synod Zuidhorn 2002 declared that the appealsdid not prove that Leusden’s decision was in conflictwith Scripture and the confessions.

Two successive synods had now spoken andhence the question of whether we must rest onSunday was off future agendas. They’d made it quiteclear: it’s okay to preach that God has notcommanded us to rest on Sunday.

This was further clarified by Dr. K. de Vries, oneof the Dutch deputies on this issue. Writing inDe Reformatie (August 30, 2003) in defence of SynodZuidhorn’s decision he said: “[In the decision of

Synod] the churchesshow how much roomthere presently is inthe interpretation ofthe fourthcommandment.”Referring to Lord’s Day38 Dr. de Vries said: “The text references do notspeak of resting on that day; you shouldn’t just readthat into it.” According to Dr. de Vries: “The [synod]committee says it is questionable whether one canprove from Scripture that the Sunday replaces theOld Testament Sabbath.”

Synod Zuidhorn did appoint new deputies;however, not to question the synod decisions but tolook at howwe can best celebrate the Sunday in thistwenty-first century. Their report “Zondag, HEERlijkedag” says many fine things about the Sunday butnowhere refutes the earlier synods’ decisions thatthere is no divine command, either direct or indirect,to rest from daily labour on Sunday.

Every Sunday morning in church we hear thedivine words: “Remember the Sabbath day to keep itholy. In it you shall not do any work.” We havealways understood these words to apply to theSunday as the New Testament Sabbath (rest day)and to mean exactly what they say. Moreover theLord Jesus Christ said, “Whoever therefore breaksone of the least of these commandments, andteaches men so, shall be called least in the kingdomof heaven. . .” (Matt 5:19).

The fourth commandment is part of the gospel.Sunday is the New Testament day of rest, replacingthe Old Testament Sabbath. The command to ceasefrom daily labour is a creation ordinance and anintegral part of the fourth commandment. So itseems to me that by denying this, the Dutch sisterchurches have, indeed, turned their back on thegospel in relation to the fourth commandment.

Jelte Numan

Letter to the Editor

Letters to the Editor should be written in a brotherly fashion in order to be considered for publication.Submissions need to be less than one page in length.

APRIL 28, 2006 • 227

For Thou, O LORD, hast made me glad by Thy work; at the works of Thyhand I sing for joy. How great are Thy works, O LORD! Psalm 92:4&5aWe thank the LORD that He has blessed our family with the gift

of a precious son

JONATHAN THOMASJONATHAN THOMASBorn January 27, 2006

Son of Paul and Kim VanEerdeBrother for: Ben, Debbie, Daniel, David and Sarah

Box 162, Grand Valley, ON L0N 1G0

With thankfulness to our Heavenly Father, we announce the birthof our first child, a son

ETHAN GERALDETHAN GERALDBorn March 11, 2006

Phil and Melanie Glasbergen (nee Muis)1st grandchild for Arie and Lois Muis

9th grandchild for John and Harma Glasbergen768 Foss Road, Fenwick, ON L0S 1C0

Every good and perfect gift is from above. . . . James 1:17Roger and Catie Leistra praise the Lord for His continued blessings.

On April 6th, 2006, we received a healthy baby boy

ASA WILLIAMASA WILLIAMA little brother for Silas

4th grandchild for William and Elisabeth Dykema17th grandchild for Alida Leistra

93 Ruffet Drive, Barrie, ON L4N 0N7

Let no debt remain outstanding, except the continuing debt tolove one another. Romans 13 vs 8a

JOCELYN LUDWIGJOCELYN LUDWIG andand PIETER GELMSPIETER GELMS

with their families, are delighted to announce their engagementon March 8, 2006

“How Great is Our God”170 Bond Street North, Hamilton, ON L8S 3W6

In his heart a man knows his course, but the Lord determines his steps.Proverbs 16:9

With thanks to our heavenly Father, we

CARRIE-ANN BLOKKERCARRIE-ANN BLOKKER andand BERNARD JAMES RAVENSBERGENBERNARD JAMES RAVENSBERGEN

together with our parents, Henry and Pam Blokker andJake and Marie Ravensbergen,

joyfully announce our engagement.March 29, 2006

984 Farnham Road, London, ON N6K 1S1

With thankfulness to the Lord, Henry and Ann Penningaand John and Gerteen Vandenberg are pleased to announce the

marriage of our children

LYDIA ANNLYDIA ANN andand HENRY JOHNHENRY JOHNThey will exchange their marriage vows, D.V., on

May 20, 2006 at 1:30 p.m.Coaldale Canadian Reformed Church

Rev. D. Poppe officiating.Future address: #111 - 8948 Elbow Drive, SW,

Calgary, AB T2V 0H9

45th Wedding Anniversary1961 ~ May 19 ~ 2006

Psalm 25:20O keep my soul, and deliver me:

Let me not be ashamed;For I put my trust in Thee.

Together with our children and grandchildren, we thank God forthe many blessings we have received from His hand.

GEORGEGEORGE andand DICKY WENDTDICKY WENDT (nee Borggreve)(nee Borggreve)Surrey, BC: Catherine WendtLangley, BC: Perry and Leanne Wendt

Dylan and Kyle129-12233 92nd Avenue, Surrey, BC V3V 7S3

And above all these put on love, which binds everything togetherin perfect harmony. Colossians 3:14

RALPHRALPH andand LINDA SMEDINGLINDA SMEDING (nee Zietsma)(nee Zietsma)

With great thankfulness we are very gladTo announce the 25th of our Mom and Dad!

On May second, nineteen-eighty-oneThey placed their vows before everyone.

Seven children came their wayAnd all of them would like to say,

“Thank God for His faithfulness through these years,For keeping you, whom we hold so dear.In your celebrations, and in every day,

May He continue to bless you, in every way.”

With all our love,Michael and TriciaJonathan and VanessaShaun and AshleyDavidRachelleMelissaCaleb

Address: 50 Kingswood Drive, St. Albert, AB T8N 5S2

AANNIVERSARIESNNIVERSARIES

EENGAGEMENTSNGAGEMENTS

� �

� �

� �

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WWEDDINGSEDDINGS

Advertisements:Advertisements:Announcements of Weddings, Anniversaries (with Open House)should be submitted six weeks in advance.

CLARION ADVERTISEMENTS

BBIRTHSIRTHS

228 • APRIL 28, 2006

50th Wedding Anniversary1956 to May 24, 2006

Rejoice in the Lord always. I will say it again: rejoice!Philippians 4:4

In joy and gratitude we announce the fiftieth anniversary ofour dear parents and grandparents

PETERPETER andand TINA (TINA (nee Bruinsmanee Bruinsma) KONING) KONINGWe praise the Lord for blessing and guiding them over the

years and we pray for his continued love and careinto the future.

Cayuga, ON: Pete Koning and Krista SchausKristina Hoppe-SchausZanden

Hamilton, ON: Eric KoningLondon, ON: Shawn GabyEnnismore, ON: Herb and Elaine Koning

BrysonDawsn

Peterborough, ON: Bernie and Sue KoningMitchell

Toronto, ON: Joanne and John BerhendtWe will celebrate this happy occasion with an Open Houseto be held, D.V. Saturday, June 3, 2006 from 2 pm to 4 pm, at

Ebenezer Canadian Reformed Church, 609 Dynes Road,Burlington, Ontario, in the Fellowship Hall

Mailing address: 5517 Romanwood Crescent,Burlington, ON L7L 3N2

email: pmkoning@golden.net

50th Wedding Anniversary1956 ~ May 26 ~ 2006

For the LORD is good and his love endures forever; Hisfaithfulness continues through all generations.

Psalm 100: 5

With thankfulness to our heavenly Father for his manyblessings, we joyfully announce the 50th WeddingAnniversary of our dear parents and grandparents

AUKEAUKE andand BERTHA HOEKSTRABERTHA HOEKSTRA (nee Tenhage)(nee Tenhage)We pray that our Covenant Father will continue to

bless them in the years ahead.The Lord willing, we will celebrate this occasion

with an Open House.Date: Saturday, May 27th, 2006

Location: Ebenezer Canadian Reformed Church inBurlington, Ontario.Time: 2:00 – 4:00 pm.

Address: Apt 1306, 45 Kingnoll Drive,Brampton, Ontario L6Y 5P2

50th Wedding Anniversary1956 ~ May 5 ~ 2006

In all your ways acknowledge Him and He will make yourpaths straight. Proverbs 3:6

With thankfulness to our heavenly Fatherfor His care and guidance,we joyfully announce the

50th Wedding Anniversary of our dear parents,grandparents and great-grandparents

HERMANHERMAN andand JANNY SELLESJANNY SELLES nee Groenwoldnee Groenwold

Owen Sound, ON: Jenny and Harry SpanningaRob and Jennifer, AlisonDavid and Melanie, NicoleJohn and Margaret, MeganBonnie and DerekJodiJeremy

Schomberg, ON: Frank and Annet SellesMichaelJulieanneJoseph

Charollote, NC: Herma and Henry DeBoerCalvin and JenniferJamesKatelynScottColleenJillian

Greensville, ON: Sue and Adrian VanderploegHollyJordanDaniel

Richmond Hill, ON: Mark and Jackie SellesWesleyKevin

220 Sunset Beach Road, Unit 11Oak Ridges, ON L4E 2N4

APRIL 28, 2006 • 229

1961 ~ May 24 ~ 2006Praise the LORD, and sing to Him a new song.

Play skillfully, and shout for joy.In His presence we give thanks.For each day is a gift from God.

Thankfully we announce the 45th Wedding Anniversary of ourparents and grandparents

RALPHRALPH andand CLARA PAIZE (CLARA PAIZE (MeintsMeints))We pray that the Lord will continue to keep them in His care.

Smithers, BC: Willy and Greta VandergaagGregory, Kevin, Bradley, Andrea, Michael

Mission, BC: Mike and Carolyn SaunbyHouston, BC: Bill and Madelene Brienen

Dawn, DarrenAbbotsford, BC: Peter and Britteny Paize

Zoê, LaurenSurrey, BC: Felicia PaizeMaple Ridge, BC: Jan and Angela Kukler

Jasmine, DylanOpen House at Eben-ezer school May 24, 2006. 7:30-9:30 p.m.

Your presence or message is our gift.“Can. Paize fam. reunion” July 31 – August 7 at Wildwood resort

on Whatcome Lake (close to Linden) D.V.Box 744, Smithers, BC V0J 2N0

Phone: 250-847-9419

OOBITUARIESBITUARIES

Schildwolde – May 26, 1921 Hamilton – March 29, 2006The Lord in His infinite wisdom took unto Himself

His child and our dearly beloved mother, grandmother andgreat-grandmother

GEZINA JANTENA (GEZINA JANTENA (SientjeSientje) BOS) BOS (nee Doornbos)(nee Doornbos)At the age of 84 years

Predeceased by her husband Ytze (Ivan) Bos in 1983 and twogreat-grandchildren.

We are comforted by the words of Psalm 63.

Smithville, ON: Don and Liz BosRidgeville, ON: Marion and Tim Evink

George, Don TymenSmithville, ON: Wayne and Elaine Bos

Brent, StevenJohn and Karen Bos

Justin, Jesse, TaylorSt. Ann’s, ON: Don and Monica Bos

Anna, Joseph, Benjamin, ReubenSmithville, ON: Cindy Bos

Fred and Ricki BosIan and Alida BosTracy and Albert Nordeman

Lauren, Nicole, Trevor, Lindsay, KyleHamilton, ON: Kim and John Harsevoort

Olivia, AronWaterdown, ON: Shaun and Anya BosSmithville, ON: Melissa Bos and Jeff Kamstra

Jake and Winnie BosHamilton, ON: Bryan and Tobi Bos

Cloë, Cohen, LilySmithville, ON: Ivan and Melissa Bos

Kaelyn, JacobAbbotsford, BC: David Bos and Geraldine Pelleboer

Henry Bos and Yolanda PruimSmithville, ON: John and Diane Bos

John Bos Jr.Ryan Bos and Melissa VandermolenTrevor Bos

St. Ann’s, ON: Jenny and John Henry HavemanMonica and Jay

LukasHenry and AmandaPeggy

Thamesville, ON: Ralph and Anita BosAndrew BosJessica Bos and Darren LoganDarren Bos

Smithville, ON: Wilma and Ed SalomonsSpencer Salomons

HENRY VISHENRY VISNovember 7, 1914 – April 9, 2006

Peacefully at His appointed time, the Lord took unto Himselfour beloved father, grandfather and great-grandfather.

Predeceased by his beloved wifeHendrikje Vis - van Gelder – May 1953;

by two sons-in-law,Kees Stieva – 1968, Nick Mans – 1998

and by grandson Paul van der Velde – 1976

Lovingly remembered by his children:Jane and Bert TenhageHenny MansJohn and Nellie VisGeraldine StievaGary and Theresa VisWilma and Ed van der VeldeAnne and Harry van BodegomChristine and Gert Stieva49 grandchildren and 123 great-grandchildren

With thankfulness to the Lord, we were comforted by thewords of John 11:25, 26a:

I am the resurrection and the life. He who believes in me will live,though he dies; and whoever lives and believes will never die.

Correspondence: Jane Tenhage8876 Chinguacousy Road, Brampton, Ontario L6Y 0H8

INVITATION: Mission Information DayMay 27, 2006 – 10 a.m. – 4 p.m.

At the John Calvin School, Smithville, OntarioPresenting eight mission projects supported by Ontario and QuebecMERF, Streetlight, ERQ - Projet Quebec (Owen Sound), Mission

Toronto - PNG, Mission Smithville - West Timor, UrbanPortuguese Mission - Toronto, Mission Hamilton - Brazil.

Audio - Visual Presentations on the hourRefreshments and lunch available, donations only

230 • APRIL 28, 2006

The Covenant Canadian Reformed School of Neerlandia, AB,urgently invites applications for an:

ALBERTA CERTIFIED ELEMENTARY TEACHERfor an opening for the 2006/2007 school year.

Neerlandia is a small, friendly hamlet, only 20 minutes fromBarrhead and 1 1/2 hours from Edmonton.

We have to offer competitive wages with less teaching days thanmost schools. For more information, please contact the principal:

Mr. H. VanDeldenPhone 1-780-674-4774 (school)

1-780-674-3704 (home)Applications should be sent to:

Covenant Canadian Reformed SchoolAttention: Mrs. Sonja VanLeeuwenBox 67, Neerlandia, AB T0G 1R0

The Emmanuel Christian High School of Fergus, Guelph anddistrict is in the process of expanding their school into grade12 for the 2006-2007 school year, having just added grade 11this year. For this expansion to take place next school year wewill be in need of high school teachers in various disciplines.

If you are interested in aHIGH SCHOOL TEACHING POSITION

we would love to hear from you. Our school is located in abeautiful and picturesque southern Ontario town, where onewould be very close to rural life and within easy reach of

major urban areas.With the addition of grade 12, we expect a high school

population of approximately 115 students; currently in grades9 to 11 we have 88 students.

Staffing is required in most subject areas; the board also offersan innovative compensation package.

If interested in a possible position in our expanding highschool (with attached elementary school), please contact one

of the following people for more information,or submit your resume to the following address.

H. Nobel, principal(519) 843-3029 (work); (519) 843-1790 (home)

A. Wildeboer, chairman of the board(519) 928-2849 (home)

Dr. S. Spencer, chairman of the education committee(519) 767-1614

Applications to be addressed to:Maranatha/Emmanuel Christian School

Attention: S. Spencer, Education Committee ChairRR 3, Garafraxa Street, Fergus, ON N1M 2W4

Would you like to live in a beautiful area with hospitable,friendly people, great support and excellent preaching andchurch life? Ebenezer Canadian Reformed School in the

Bulkley Valley is looking forONE NEW STAFF MEMBER

We have a small school with 126 students in grades K-12.We are looking for a motivated and dedicated person with alove for God and his covenant children. Prospective staffmust be people who set high personal standards, who

understand the responsibility they are entrusted with asChristian teachers and who continually strive to submit their

whole life to God.We are currently welcoming applications from certifiedteachers, who are members of the Canadian Reformed

churches, United Reformed churches, or sister churches, for thefollowing opening for the 2006/2007 school year.

Special consideration will be given to people interested in theGrade 5/6 level.

If interested please call the principal,Derek Stoffels, at work at (250) 847-3492 or email him at

principal@ebenezerschool.com.Please submit applications to:The Education Committee

Ebenezer Canadian Reformed SchoolPO Box 3700, Smithers, BC V0J 2N0

TTEACHINGEACHING PPOSITIONSOSITIONS

Dufferin Christian School – Carman, MBThe Board of Directors invites applications for the following

position:HIGH SCHOOL TEACHER

for the 2006/2007 school year.Ideally, we are seeking a person who would be able to teach

math and science courses. However, we would acceptapplications from all persons interested in teaching in the

high school.Dufferin Christian School is a K to 12 school with 212 students

and 20 full-time staff.More information about these positions and our school can beobtained by visiting our website: home.merlin.mb.ca/~dufferinFurther information can be obtained by contacting the principal:

Rob vanSpronsenPhone: 204-745-2278 (work) or 204-745-3996 (home)

Email: dcsprincipal@mts.netApplications can be sent to:

Anton Borst, Secretary of the BoardPO Box 1450, Carman, MB R0G 0J0

Fax: (204) 745-3441, email: dufferin@mts.net

The Canadian Reformed School Society of London and District,operating Covenant Christian School, invites applications forthe following possible opening for the 2006/2007 school year:

GRADE 3/4 TEACHERWhat we offer:• Positive Christian work environment.• Small class sizes• Supportive school community with excellent volunteer base.

For more information please contact the Principal:Mr. James Meinen at 519-681-1196or email: ccslondon@porchlight.ca

Letters of application may be sent to:Mrs. Lisa Pieterman

Secretary of the Education Committee99 Harcroft Cr., London, ON N6C 2Z9

Telephone 519-649-7564, email apieterman@rogers.com

Covenant CanadianReformed Teachers College

Hamilton, Ontario

ADMISSIONS SEPTEMBER 2006The Board of Covenant College invites applications fromprospective students for the 2006-2007 academic year.

The College offers teacher training programs to preparecandidates for teaching positions in the K-Grade 10 range.

Admission Requirements:For the 1-year Diploma of Education Program:

a suitable university degreeFor the 3-year Diploma of Teaching Program:

a grade 12 diploma with university equivalence.

Prospective candidates are invited to contact the College for moreinformation and/or to obtain an enrolment package.Those whoplan to seek admission in the year 2007 are also encouraged tocontact the College as soon as possible.

Visit our website: www.covenantteacherscollege.com

Covenant Canadian Reformed Teachers CollegeLocation: 410 Crerar Drive, Hamilton, OntarioTelephone: 905-385-0634 Fax: 905-385-8409E-mail: covenant@covenantteacherscollege.comPostal: 1576 Upper James Street, P.O. Box 30026

Hamilton, ON L9B 1K0

Maranatha Homes, located in south Burlington near manyamenities, is a place where Christian seniors can enjoy

independent living in community with others.

The Home’s newly renovated units and award-winningarchitectural design, combined with its reasonable rent rates

make Maranatha an attractive and affordableaccommodation for seniors.

For further information contact:Rosanne van der Woerd

109-3260 New Street, Burlington, ON L7N 3L4905-681-0311

Email: rvanderwoerd@sympatico.ca

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50 Year Historyof the Canadian Reformed Church at

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Discover how the first church in the Niagara Peninsuladealt with new families arriving, new churches being built,and new obstacles to overcome. Under the Lord’s blessing,the “mother” church at Smithville grew and grew till nowthere are 6 churches in the area. Read how families, as well

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ASPECIALOPPORTUNITY!Encouraged by gifts received, both fromindividuals and via deaconries, our FOREIGN

STUDENT BURSARY FUND supports academically qualified,but needy, students from abroad. Our current commitment isto a student from Russia.

You now have the opportunity and privilege of helping fundtheir studies in Canada. The Lord willing, your donation will beinstrumental in spreading the gospel in their countries of origin.

Gifts of any size are welcome and those of $10.00 and overqualify for a receipt for income tax purposes.

Please remit to the College at the following address, with thecheque clearly identified as intended for the

“FOREIGN STUDENT BURSARY FUND”The Theological College

of the Canadian Reformed Churches110 West 27th Street, Hamilton, ON L9C 5A1

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