TheGivingPlan - Orthodox Presbyterian Churchthat the Orthodox Presbyterian Church should withdraw...

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Transcript of TheGivingPlan - Orthodox Presbyterian Churchthat the Orthodox Presbyterian Church should withdraw...

Page 1: TheGivingPlan - Orthodox Presbyterian Churchthat the Orthodox Presbyterian Church should withdraw from the Reformed Ecumenical Synod? As I do so I want it clear that I write as a member
Page 2: TheGivingPlan - Orthodox Presbyterian Churchthat the Orthodox Presbyterian Church should withdraw from the Reformed Ecumenical Synod? As I do so I want it clear that I write as a member

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About the R.E.S.May I be permitted a few comments onmy friend (I hope) John Thompson'sletter to you (Nov. 1977, p. 2) suggestingthat the Orthodox Presbyterian Churchshould withdraw from the ReformedEcumenical Synod? As I do so I want itclear that I write as a member of theOrthodox Presbyterian Church, not asPresident of the R.E.S. I write, as I be­lieve Mr. Thompson did also, out of con­cern for the witness of our church. I write,too, out of a concern for accuracy, and Ibelieve that Mr. Thompson lacked someinformation.

Mr. Thompson sought to make fivepoints in support of his thesis, and I shalltake them up in order.

(I) Is our church aware "of the strongprotests of some of the smaller Reformedchurches against the continued member­ship of the doctrinally shaky Dutchchurches"? Indeed we are; the OrthodoxPresbyterian Church shares much of theirconcern. Our delegates at past Synodshave consistently debated and voted onthe side of the large majority that hasministered to the Gereformeerde Kerkenin Nederland by advising and warningthem against the direction in which it wasfelt they were turning. And, even as ourown Book of Discipline provides thatchurch discipline must become increas­ingly severe when repentance is lacking,so the actions of successive Synods havebecome stronger. As a result of the CapeTown Synod the GKN is no longer leftto reply to the Synod on its own, but theR.E.S. Interim Committee is now to haveface-to-face discussions with them both asto their apparent tolerance of heresy andtheir membership in the World Councilof Churches. It is a clear biblical principlethat it is the duty of the church to warnand admonish and plead with its mem­bers whom it believes to be sinners, be­fore severing the fellowship. It is thatbiblical principle that the R.E.S. is follow­ing.

It is always a matter of judgment for

the church to decide when it can go nofurther. So far we have judged that thatpoint has not yet been reached in thisinstance; for the present we hope, as wepray and work, that instead of coming tothat point the errors will be acknowledgedand the integrity of the GKN as a Re­formed church will be reestablished. Howcan we do less?

(2) It is said that "advice" (actually,it was a plea) given to the South Africangovernment was initiated by the modera­men (officers of Synod) , not by the "rankand file." Although this complaint seemsto indicate that there is something inher­ently wrong with leadership, the fact isthat the idea did in this case originatewith the "rank and file" during the Mis­sions Conference that preceded Synod;it arose because of the riots that occurredin Soweto, and after Synod convened andadvisory committees were appointed, andafter consultation with members of theAdvisory Committee on Missions, it wasagreed that the Moderamen would pro­pose action at the earliest practicabletime. Mr. Thompson could not know allthis because there was no formal actionof the Synod and therefore it could notbe recorded in the Acts of Synod.

Mr. Thompson could have known,however, that after the resolution waspresented to Synod there were severalmotions made to weaken the resolutionbut they were defeated (Acts, p. 34) .

(3) Mr. Thompson described the dele­gates as "vacillating on this 'advice' untilafter they had dined sumptuously asguests of a government official." The factis, as the Acts make clear, there were only24 minutes from the time that the resolu­tion could be brought to the floor untilthe set time of recess for dinner (thoughrecess was delayed for 20 more minutes) .The Moderamen introduced it beforedinner in order to give the delegates timeto think on it and talk together. But acommon tension arose: some wanted to"act now," others wanted more time to"think it over." There was no vacillating;action was wanted, and action there waseven though it meant reconvening at10:30 that night and remaining in sessionuntil it recessed at 12:40 AM following avery moving period of prayer in praise,repentance, and intercession.

(4) The imaginary "frenzy" of delegates(continued on page 8)

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Peter and theResurrectionLawrence E. Eyres

"Go your way, tell his disciples andPeter.. .' (Mark 16:7)

This is Easter Sunday, and among thosewho come here from one Lord's Day toanother a spirit of joy prevails. I couldwonder what there is to be so happy aboutin a world where optimism is not the pre­vailing mood. There is so much sin, somuch strife, so much unease as we con­template an uneasy future.

How many sad hearts are there beneaththe new spring finery? For how many ofyou is this the last Easter you'll spend ingood health? or the last Easter ever inthis world? (How well I remember mylast Easter in a former pastorate. Afterthe service one man came to me on theverge of tears. He told me that he hadheard the last Easter sermon he'd everhear from me, since I was leaving thatweek to candidate in another pulpit. Andhe turned out to be right. But whatneither of us knew then was that he hadheard his last Easter sermon but one inthis worldl)

What resurrection message has Scripturefor those who are fearful and troubledby the forebodings or an uncertain future,or others who bear heavy burdens forwhich they see no relief? Perhaps a lookat Peter and the Resurrection will provejust the right answer.

I. Despair. Yes, that is the word for themood of Simon Peter, one of Jesus' dis­ciples, when resurrection day dawned.And this was no passing mood of one whoexperiences the normal ups and downsof life. This mood of despair might wellhave weighed on him till he would fallinto an early grave. Peter loved Jesus.This we must understand. His love forJesus was all of him. He had believed

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Jesus to be the Son of God, the Messiah.He was first among the disciples to con­fess as much. He had left a lucrativebusiness to follow Jesus. He was not thesort of man to halt between two opinions.If a thing is right you do it, and you don'tcount the cost. It's as simple as that.

But one thing Peter couldn't getstraight. He could not accept the fact thathis Lord must die. As do most of us, hesaw death as "curtains" to any career­most especially that of Jesus. Once whenJesus told him plainly that he must go toJerusalem, fall into enemy hands, becrucified and then rise again, Peter didn'thear a thing beyond the word "crucified,"and this he rejected. "Lord, this shall notbe unto yout" Though Jesus' rebuke cuthim down to size, the idea of a crucifiedMessiah never registered.

Then came the dreadful night. Whilein the upper room, during the Supper,what could the Lord mean by, "This ismy body-broken, . . . my blood shed"?And, later, when Jesus identified his be­trayer-one of the Twelve . . . As if thatweren't enough, the subsequent discourse(John 14-16), in which he told them hewas going where they could not followhim, filled Peter with despair. By nowthis disciple was beginning to credit hisMaster's words. But how? Why? He stillcould not understand.

As they left the upper room, Jesusaddressed Peter directly: "Simon, Simon,

One act of cowardice callsfor another, and another.

Satan has asked for you that he might siftyou as wheat." But Peter would hear noneof this. "I am ready to go to prison and todeath with you, Lord." Brave and lovingwords, these. But Jesus continues, "Be­fore the rooster crows twice you will denyme three ,times!" Peter, supported by theother ten, furiously rejected this notion.

We come now to Gethsemane. Youknow Peter, James and John slept whileJesus struggled for one hour in theanguish of bloody sweat, though they weretwice warned, "Watch and pray lest you

fall into temptation." Then came thetemple police with a motley crowd, led, byJudas, to arrest Jesus. Peter had earliersecured a sword, which he now drew andwould have cut off more than Malchus'ear had not Jesus told him to put up hissword. He said he could call legions ofangels if he needed anyone to fight forhim. This is what unnerved Peter. Whatother way was there to remain true to hisLord? How else could he show his love?Had Jesus not restrained him, Peterwould have gone down in blood andglory. Such was his love for his Lord. Butnow, what was there left for him to do?His despair deepened.

Inside the high priest's house, it wasthe maid who asked him if he was not oneof Jesus' disciples. Now, friends, have younot- been in similar straits? A questionis put to you for which you have had nopreparation. You are instantly on thespot. In Peter's place, what would youhave answered? Would it be, "Yes I am,make what you will of itl"? I'm afraid,given Peter's confusion and frustration,you'd have denied Jesus too. And sowould 1. Furthermore, one act of cowar­dice calls for another, and another. Peterhad forgotten all about the cock crowing.Some time after his second denial heheard a rooster crow, though it meantnothing to him. But then, about an hourafter his second denial, someone elsecharged him with being one of Jesus'disciples: "You are a Galilean; your ac­cent gives you away." And out of Peter'smouth came first a vehement denialfollowed by a volley of oaths and cursesto support the monstrous words ofdenial. Then two things happened inclose succession: the rooster crowed thesecond time (which brought to his reomembrance that he had heard it before);and, from the inner room where Jesus wason trial before the Sanhedrin, Jesuslooked at Peter, and Peter saw the look.His Master's expression must have con­veyed a strong message, because Peter leftthe house immediately. Grown-up men donot like to weep in public. We don'tknow where he went, but oh, how he wept-inconsolablyl

The next day did not make things anybetter-learning of the Sanhedrin's ver­dict, Pilate's sentence of death upon Jesus,and the six hellish hours of the cross.

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Whether he himself witnessed it or not,Peter knew that Friday evening that hisLord was dead. He also knew that he haddenied him in his hour of need and thushad contributed to his death. This manwas despair itself. I am sure he wished athousand times that he were dead. But,irony of irony, Peter the coward was alivewhile Jesus the (hoped for) Messiah wasdead. What miserable company were histhoughts now: "I denied him in his hourof need-even in spite of his warningl Hewould never forgive me, and I'll neverforgive myself."

II. From Despair to Joy. Friends, youmay never have felt the way Peter feltall that black Sabbath. But surely somegrief or self reproach has fastened itselfon your heart as with an iron chain, andyou could not shake it. No man (youthought) could ever be as miserable asyou. A "Cheer up! it could be worse;" or"It's always darkest before the dawn!"would only drive you deeper into yourprison cell of abject misery. You andPeter. I think that's why we identify withhim so readily;" he's so like us, sothoroughly (and sinfully) human. Peterwas not a man with feet of clay, he was allclayt

Next morning those devoted, weepingwomen came to the tomb early to renderthe last service of love to their fallenMaster. And as they neared Joseph'sgarden they wondered who would rollaway the heavy stone. Presently they wereamazed to see it already removed. So theyentered the tomb and were immediatelydazzled by the sight of the shining angel.They were terrified until he spoke tothem. "Don't be frightened. You're look­ing for Jesus who was crucified. He isrisen! .He is not here: seethe place wherethey laid him. And go your way, tell hisdisciples and Peter that he goes before youinto Galilee."

The women couldn't know why Peteralone was mentioned by name. But theyfaithfully conveyed the message-probablyto the house of John. And Peter wasthere. Moreover, somewhere in the com­ings and goings Mary Magdalene hadcome to the two of them with the an­nouncement that the tomb was empty­probably before the arrival of the otherwomen with their message. Peter andJohn ran to the garden tomb-John, the

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younger, arriving first. But Peter was firstto enter. John tells us that he himselfsaw the grave-clothes there, and the head­covering in a place by itself, and that hebelieved that the Lord had risen. ButJohn, at that point, was a minority of one.Peter and the rest still did not believe,even when the women came with theangel's message. They laughed sardonic­ally (we can imagine), Peter laughingloudest of them all-a mirthless laughter.

At last, Peter began to seethe proper place of the crossand the tomb, and why the

latter could not keep its prey.

He and doubting Thomas were of onemind. Jesus of Nazareth is dead. Whaltelse is there to say?

But one thing happened during theday. We don't know when, but it wasbefore night. The risen Lord appeared toPeter alone. This we learn from Luke24:34 when the eleven met the two dis­ciples who had returned after meetingJesus on 'the Emmaus road and heard thestartling news, "The Lord is risen indeedand has appeared unto Simon." And Paul,in I Corinthians 15:5, names Peter(Cephas) as the first of the Apostles tosee the risen Lord. What passed betweenthem is not even hinted at in Scripture.Could it be that what passed betweenthem was too intimate and precious forhuman eyes and ears? Or could it havebeen that Peter, on seeing that the Lordwas alive, threw himself prostrate atJesus' feet to weep out his grief andshame at having denied the Lord heloved? Either way, the despair was gone.At last, Peter began to see the properplace of the cross and the tomb, and whythe latter could not keep its prey. Nowhis step was firm and sure again. Peterlived and walked in joy.

III. From joy to Total Commitment.We pass over the next two meetings be­tween Jesus and his disciples. Nor are wesure that the lakeside meeting of which weare going to speak came before the meet-

ing on the mountain in Galilee or after.But in John 21 we learn that Peter and sixother disciples-all formerly fishermen­decide one night to try their hand at fish­ing once more. But they caught nothingall night long. Then, in the dimness ofthe early dawn, they saw the outline of astranger standing on the shore. He calledto them, "Sirs, have you caught any fish?""No," they responded. "Throw your neton the other side of the ship," he calledback. They did. And instantly, the net wasfull. John said to Peter, "It's the Lord!"Peter, caring nothing for the catch, grab­bed his fisherman's coat and jumped intothe water, half wading, half swimming tothe shore till he stood before the Lord.How he loved him!

After breakfast Jesus asked him thewell-known, three-times-over question,"Do you love me?" By the third timePeter was deeply grieved. "Lord, youknow all things; you know tha t I loveyou" (as if to say that anyone else mightdoubt, not knowing his heart, but howcould the Son of God doubt his love?)."Ve know now the reason for the thrice­repeated question and the thrice-repeatedcommand, "Feed (shepherd) my lambs(sheep) ." Jesus not only forgave Peter his

wretched, three-fold denial, but also re-stored him to his position among theapostles. But what is not always clear iswhy the Lord's next words to Peter comeon the heels of this episode of restorationand recommissioning. "Verily, verily, I sayunto you, When you were young youdressed yourself and walked where youwanted to go; but when you are old, you'llstretch out your hand and someone elsewill put on your garment, and will takeyou where you don't want to go." NowJohn evidently wrote his Gospel afterPeter's death, because his comment is(john 21:19), "This spake he, signifyingby what death he should glorify God:'Whether Peter fully understood theLord's prophecy (it would appear fromII Peter I: 14 that he did), Peter was un­duly curious about how John should die.Peter's Lord gently rebuked this curiositywith the words, "If I will that he tarrytill I come, what is that to thee? Followthou me" (verse 22) .

\Vhy does this latter exchange follow onthe heels of the recommissioning of Peter?It was out of love that Peter vowed loyalty

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to his Lord even unto prison and death,that terrible night before Jesus was cruci­fied. And Peter's love of his Lordprompted this brash declaration (whichknew not the subtilty of Satan, neither thefrailty of the flesh). Now Peter was for­given and restored. But he was not re­lieved of his former vow. He would con­fess his Lord to a martyr's grave.

It is well that a spirit of joy prevailsamong you this Easter day. I am not sosure that the accompanying finery isequally commendable. But one thingneeds to be said about the joy. Let it notbe the joy that is promptly forgotten be­fore you have finished your dinner today.That kind of Easter joy is at best super­ficial, at worst farcical. Resurrection joyneeds to be tempered and enduring. Infact, there is not a whisper in Scripturemandating or legitimizing an annualcelebration of the resurrection of ourLord. But there is everything requiring aweekly commemoration that "the Lord isrisen indeed," That's why it is called theLord's Day. And our joy needs weeklyreviving. Will you be here the next"Easter"? that is, next Lord's Day?

And how, you may say, do I get suchan application from a sermon on Peterand the Resurrection? Simply because assoon as Peter was restored to his placeamong the apostles of Jesus, Jesus made~t clear that Peter's commitment to therisen Lord includes a life of total dedica­tion, a whole offering-a living sacrifice­unto Christ is life and witness for Jesus.Our circumstances are different. We arenot given to know by what death we willglorify God. Martyrdom is not ruled outfor a single one of us. Nor are we to desiremartyrdom: God makes martyrs, notmen. But faithfulness unto death isrequired of us. It was to a whole churchthat the risen Lord said, "Be thou faith­ful unto death, and I will give thee acrown of life," (Revelation 2: 10) . Let usbe glad we have a risen Lord, even asPeter did. But let none of us fool himselfinto thinking that this joy does not haveits price tag. We have no right to be gladfor the empty tomb if we are not ready,on demand, to lay down our lives forhim "who was delivered for our offences,and was raised again for our justification"(Romans 4:25). No faithfulness untodeath, no resurrection joy!

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SanctifiedLimitation

Calvin A. Busch

I threatened to preach a long sermon tomy congregation under the title:THINGS I DO NOT KNOW ABOUTTHE BIBLE, DOCTRINE ANDPRACTICE! Happily for my congrega­tion of 20 years, which I now serve aspastor emeritus, it will not have to sufferthis longer than usual discourse. Advanc­ing years enable a person to recast histhinking so that under the humbling in­fluence of the Holy Spirit a ministerrealizes he does not know as much as hethought he did when he began hisministry. This plea for limitation, how­ever, is not a descent into skepticism ormockery.

We all know that there are silences inScripture. Many times a minister istempted to provide the gap with somekind of erudition that borders on folly.And, too, the minister is tempted to en­large with vivid imagination upon thoseapparent "dull" intervals in the Bible.But I think that where sanctified limita­tion is a virtue and not an embarrassmentis the admittance that even in those wellknown doctrines and injunctions of theBible we comprehend in part and see thereflection in a glass darkly. Who has notbeen embarrassed in talking glibly aboutthe glory of God to have some child in­terrupt to ask: what does glory mean? Inthe midst of one's oration he finds himselfhemming about for a definition and sud­denly it dawns upon him he has been talk­ing like a high sounding cymbal. He hasused a time honored word which fre­quently defies our little minds to compre­hend. This is not a plea to stop using theword "glory", but it will serve the cause ofChrist to say we catch but a glimpse of itsmeaning. This may discourage the childat first, but when that child, under the

tutelage of the Holy Spirit, grows in graceand comes to that point where he mayevaluate the halting reply, he may uttera word of thanks for the humble man whodared to say, "I don't know all there is tobe said about the word 'glory',"

I revel in the whole unfolding of thedoctrines of the Reformed interpretationof the Bible. But let me always rememberthat every doctrine is presented to mewith a certain amount of it eluding mygrasp. This is not to say that the doctrineis irrational and that faith is but wishfulthinking. It is to confess that we bearwitness to the truth with love and with aconfession that the truth is larger thanwhat our minds can exhaust. Yet this isnot so vague that we flounder in abjectignorance and say at last, "It doesn't makesense," This sanctified limitation will notcause anyone to weave a cocoon to beisolated from the fads and changing phi­losophies that have intrigued the minds ofmen through the ages, but it will enablehim to search the Scriptures all the moreeagerly and be satisfied with the rebukeGod gives to those who think they canspin out their abstractions without refer­ence to His Holy Word. God has nottold the whole story in the Bible, butlet us praise God for the amount of in­formation He has granted. He has toldenough to satisfy the Spirit illuminedbrain and heart.

After all the great theological treatiseshave been written by scholars blessed bythe Lord, and when all the commentarieshave been finished by faithful exegeteswho have wrestled with the text one dis­covers that these erudite men have con­fessed that there are areas where theirkeen minds cannot penetrate. Let us oflesser talents confess the same and praiseGod for sanctified limitation which is im­posed by our sovereign God. He has theright to say: "thus far and no farther".Our Savior praised God for the sovereignpleasure of hiding from the wise and pru­dent what He reveals to babes. Let usgladly grasp what a baby may believe andgrow in that atmosphere with humilitybefore the Lord Who alone is infinite,eternal and unchangeable in His wisdom.

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Book Reviews

GOD'S HIGHER WAYSby Clarence W. Duff. Presbyterian & Re­formed Publishing Company. Box 185,Nutley, NJ 07110, 319 pp. plus appen­dices. $7.50.Reviewed by Robert R. Churchill, Ama­rillo, Texas.

What makes this book different frommost missionary annals? As I read and re­read it, the answer to that question stilleludes me.

It is not often that we read a book inwhich the "Higher Ways" of God blendso readily with the natural and "acci­dental" events. In many a religious booktoday "miracle" seems to be pushed orexaggerated. Here is an absorbing storyof the God who is large enough to beLord of the natural. The saga is all themore instructive when we learn that thisis not the ordinary independent "Faith"missionary venture. It is the work of thewhole Orthodox Presbyterian Church,with its prayer, its giving, its strugglingchurches, its Mission Committee, and itsGeneral Assembly wrestling with the im­mense problems of global missions. Mr.Duff, once a missionary in Ethiopia, triedto return there, but was "let" as theApostle once said. In the midst of diffi-

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cuIties and delays, one door shuts andanother opens.

The exchange of letters to far offPhiladelphia gets us more involved. Whenencouraging breaks come, or when thingsseem impossible, Mr. Duff plays his autoharp and sings a hymn of the Great Godwho leads in mysterious ways. Away inthat hard-bitten land of Eritrea, amid ababel of languages and strange religions,and a miserable yet hungry people, helifts his voice and sings of the SovereignGod of the Bible. Some of the hymns areprinted-their fire descends on us.

Helpers come. There were the Stantonand Bird families who left pastorates tocome over and help. There came thefamilies of the Mahaffys, and the Tawses,not long out of seminary. The workspread to the main centers of Eritrea. Theseed of God's Word is sown in Senafe,Ghinda, Decamere, Asmara, Addi Caieh,Arafali, and the resort of Ailet, Britishagents had once advised against work inthe important island city of Massawa onthe Red Sea, but strange to relate, a Mo­hammedan agent later opened that door.

There a book store, library, and evangeli­cal meetings, became a busy place forpeople of differing religious and languagebackgrounds. There are five or six differ­ent languages spoken in that land and asmany religions, with Islam and the Copticchurch being dominant. In the servicesone of our missionaries leads the singingin three different languages: this weshould hear. The Coptic church has itsorigins deep into the early centuries. Thebishops of that church did not accept thefindings of the Council of Chalcedon onthe two natures of Christ, and although itstill accepts the Scriptures, it has alsoadded to them so that many errors andsuperstitions reign. Mohammedan leaderscame to Mr. Duff. Together they eat thedelicacy of rancid butter. But they havecome really to learn of the Christian here­sies. Most of the visitors are polite andsome, after hearing for the first time ofthe love of God and gift of the Saviour,assure Mr. Duff and his colleagues thatthey will gain many converts.

Perhaps the most heart moving chapteris the one depicting the Mohammedanwoman. Of all people her life as a Dankaliand under the Muslim religion is mostpitiable. On that soul burdened with

superstition, no ray of hope ever shines inher journey to a Christless grave.

Heartbreaks came as well as victories.Imagine the joy of our missionaries whenseven men, three priests of the Ethiopicchurch, with four helpers, came for longsessions of instruction in order to becomeChristians. The interest of these mensoon vanished however, when they learnedthat no church building, or land for acemetery, would be furnished by someboard in America.

Teele was a believer. When his littlegirl Sara died, the priests would not allowburial in the consecrated ground. LaterTeele became critically sick and died. Hehad been sorely pressed to renounce hisfaith and return to the Ethiopic church,but he held fast to the Lord. The priestsgave Teele the burial of an apostate to acorrupt religion-it had to be before dawnoutside hallowed ground. Mr. Duff, aftertraveling many miles, visited the grave ofthis heir of heaven, and the little gravewhere the child of the covenant lay.

An unforseen development graduallyappeared. Mr. Duff and his many helperswere theologically trained, but not asmedics. Streams of people with variousills came to the mission centers for help.This increasing work took the evangelistsaway from the work of teaching andpreaching the Word; and also the medicalhelp they could give was very limited.Out of this ever pressing need, cameeventually the building of the Compassionof Jesus Hospital. But what really was thework of the church? Should we buildhospitals, or converge all efforts in bring­ing the message of salvation to theseneedy people, bound in so many kinds ofdarkness? This question was squarelyfaced and debated in the General As­sembly of the Orthodox PresbyterianChurch - another reason why the bookis unique. Key speeches on this importantsubjeet are given. The Word of God onthe subject was debated and set forth, notby a Mission Board, but as it was in theBook of Acts (chapter 15), by the churchmeeting in assembly.

The Compassion of Jesus Hospital wasbuilt in Eritrea with much help from out­side the denomination. Several ReformedChurches of America were most generous.Several doctors and nurses gave them­selves to the work of healing body as well

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as the soul. The hospital proved to be abringer in of many who would not other­wise have heard the gospel, or be touchedby the Compassion of Jesus. But soon inthe midst of political strife and guerrillawar the first blow fell-

WORLD WIDE CHALLENGEAug. 1974

Hospital InvadedMissionary Killed

Another Kidnapped

The world is now familiar with the storyof the capture of two missionary nurses.The hospital was suddenly invaded andthe two nurses were seized. As they werebeing rushed to the waiting helicopterMiss Anna Strikwerda was brutallymurdered and Mrs. Karl Dortzbach(Debbie as she became known), was takento a mountain hide-out for twenty-sixdays. These atrocities were done by guer­rillas of the Eritrean Liberation Front.Debbie, probably because she was overfour months pregnant, was released un­harmed. This experience and that of herseminary husband, is absorbingly told intheir book, KIDNAPPED.

In a section of the book headed Re­striction Intensified and Violence In­creased (p. 310), Mr. Duff relates thesad story of the forced closing of TheCompassion of Jesus Hospital, and. evi­dently most other mission stations. Allwere caught between the warring forces ofthe Eritrean Liberation Front and theArmy of Ethiopia wanting to hold Eri­trea. Latest reports tell that the hospital,though once taken over by the army, isnow closed, but the Church still standsfaithful.

Mr. Duff writes as a lover of that landand a believer in the Sovereign God. Isthis the end? "NO," says our author. Thisis not the first time mission work had tobe abandoned in that part of Africa.During World War II, Mussolini with theblessing of Pope Pius XI attacked and con­quered that whole area, and the Protes­tants were driven out. But eventually thefascist powers were defeated and Protes­tant missions returned stronger than even."The gates of Hell shall not prevail".

The author of this book would neverthink of himself as a great writer, andcertainly would make no claim of inspira­tion. Yet there are elements of greatness

March 1978

in the book; in that it is somewhat bibles­que in character. The simple narrativesomehow places the reader in the throes;and the book, though it ends in tragedy,or perhaps because of it, is big with God.

The body of the slain nurse, AnnaStrikwerda, lies in the yard of the nowsilent hospital, an ever present testimonyto the blood of the martyrs, the seed ofthe church. Anna came to the work fromHolland. Her full length photo is on page262 of the book. On her rests the beautyof the Lord. Under her likeness are thewords of her Lord: "Greater love hath noman than this, that a man lay down hislife for his friends".

THE LIFE AND LETTERSOF ROBERT LEWIS DABNEYby Thomas Cary Johnson. The Banner ofTruth Trust, Carlisle, Pennsylvania, 1977,575 pp., illustrated, $11.95. Reviewed byDonald A. Dunkerley, pastor, McIlwainMemorial Presbyterian Church, Pensacola,Florida.

Robert Lewis Dabney, a Southern Pres­byterian theologian in the last half of thelast century, is one of the outstanding Re­formed theologians in American history.The Banner of Truth has done us a greatservice by republishing the definitive bio­graphy by his successor at Union Theo­logical Seminary, Richmond.

Those of us in the Presbyterian Churchin America stand directly in the traditionof R. L. Dabney, and should be particu­larly interested in this book; and all thosewho love the Reformed faith shouldcherish this volume.

Many things will grip the reader's in­terest. The human side of Dabney is veryclearly seen. He was an extensive letterwriter, and much of the book consists ofexcerpts from these letters.

Here are some things that especiallytouched and fascinated this reviewer:

• An account of the spiritual awaken­ing that took place while he was pas­tor at Tinkling Spring, Virginia.

• The accounts of the deaths of histhree sons, and then his later jubila­tion when a grandchild was savedfrom death.

• A letter to his brother, pleading withhim to become a Christian.

• Fascinating accounts of the Civil War.seen from the perspective of the manwho was the aide to General Stone­wall Jackson.

• An interesting account of Robert E.Lee saying in his old age, "If I hadforeseen the use those people designedto make of their victory, there wouldhave been no surrender at Appomat­tox Courthouse; no, sir, not by me....Had I foreseen these results of sub­jugation, I would have preferred todie at Appomattox with my bravemen, my sword in this right hand."

• A letter to his children and grand­children written near the end of hislife saying, "I desire before I leavethe world, as my best legacy to myfamily, my serious, solemn advice, tomake choice of God for their God,"and urging them very warmly andhonestly that they turn to the Lordso "that we all meet where there isno more death, sorrow nor sin."

Other readers will doubtless find otherdetails of particular significance to them.

While it is his life and his piety whichstands in the forefront of this book, thereis also much theological material of signif­icance today. The Presbyterian Church inAmerica debated at its last General As­sembly whether it is proper for a denom­ination to own a college. Dabney's viewson this subject are found on pages 464 to470. Other timely issues are also discussed.

This volume will not only increase ourknowledge of Dabney, but should serveto spur us on in the Christian life and toincrease our knowledge of the One who isboth Dabney's Savior and ours.

New Christian School OpeningThe Robinson Township Christian School

Association has formed as a result of thejoint effort of Providence PresbyterianChurch (PCA) of Pittsburgh and Grace Ortho­dox Presbyterian Church of Sewickley, PA.Plans are to open the school in the fall of1978 with a kindergarten and first grade.The Association is in search of two experi­enced elementary teachers committed to theReformed faith and articulate in concepts ofChristian Education. No application will bejudged on the basis of race, color or nationalor ethnic origin. Contact Mr. Arthur J.Schwab, 212 New England PI., Sewickley, PA15143, for application.

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There'sGood NewsToday

The following editorial appeared in aDec~mber issue of The Sewickley HeraldSewickley, Pa, '

Every year at this time, the Christiancommunity-dedicated Christians wholive a Godly life, as well as nominalChr!stians, who profess the name of JesusChrist and, to varying degrees follow theethical standards of the religion-reciteonce more the wonder of His birth. Theytell you that the birth of Jesus occurred197? years ago in a manger in a tiny ham­let III ~udea's rolling hills. They tell youthat this baby born of Mary was the Sonof God.

To tell the world of that birth throughsong and pagent is beautiful, but it mustbe remembered that it is not the wholeGospel. There is more. This same Jesuswent on to lead a perfect life, then diedup~n ~he cross to save His people fromt~eI~ SIllS s~ that they might enjoy eternallife In God s fellowship.

It is interesting to note that even theWise Men and the Shepherds who came tothe manger that night so long ago werenot aware of what was to be the end ofthe story. They came, the most simple andthe most learned, drawn as if by a magnetto that place. They went awav convincedalthough the rest of the worlel knew Hi~not.

But, is even the telling' of the wholeGospel relevant for 1977 A.D.? The worldsuggests .that Christians are merelyperpetuating what they consider to be anhistorical event and passing it off as news.And, they wonder why some Christianscontinue to push the gospel with suchurgen~ that they are willing to risk socialostracism, at least, and, even death, in theextreme?

They do not understand that theChristian spreads the Gospel because he iscon.vic~ed of the transforming power thatbelief III Jesus Christ can have in the livesof their fellow men because they haveknown that power in their own lives.They are convinced that their Good Newsis what the world needs.

PageS

The worl? is quick to spot a phony, butwhen unbelievers come face to face with areal.Follower of The Way, they have toadmit there is power in the Gospel.

.Don'~ we.have to agree there is a specialdimension In a life when we see the peaceand joy we yearn for? Are we not im­pressed when we see faith enable a personto overcome sorrow and grief that wouldmake a lesser man crumble? Don't werecogniz.e there is something special whena heart IS constantly filled with generosityan~ when a tongue always speaks withoutguile> We have to conclude there is adifference that marks these followers ofThe Way, The Truth and The Life?

This pa~t year it was our great privilege~o entertain a most remarkable ChristianIII our home. When he arrived, I wasshocked to see a body so crippled andcontorted. We learned later that he hadb~en J:>orn sound of body and limb, but acrippling arthritis now requires the use ofbraces and canes. He is reduced to askingstrangers to tie his shoelaces. '

But,. Lester Bachman asks cheerfullyand hIS face glows with a light that isradiant.

As the day progressed, we learned hehad to resign his pulpit and it wasnecessary for his wife to return to teach­ing to earn the family's living, somethingthat is hard on any man's ego.. Instead of bemoaning his fate or envy­Illg his wife's good health, he became thefamily cook-from a wheelchair. On hishands and knees, he lovingly built a stonewall for her garden as a gift for their 35thwedding anniversary. The garden, whichthe two of them dreamed up as a projectto inspire the neighborhood that an eye­sore property can be made to bloom likethe desert, is now a showplace of gardenclubs in Lancaster County, Pa.

However, it is not for the praise of menthat Lester Bachman builds gardens ora~cepts his crippling arthritis, it is towitness to Jesus Christ. He preaches theGospel.with a conviction of the Shepherdsand WIse ~en who knew for a certaintythat the child born of the Virgin Mary inBethlehem was the Son of God. Like otherbelievers, Lester Bachman knows Histransforming power in his own life. Hewa~ts to spread the old, old story becausehe IS convinced it is the only Good Newsfor 1977, or 1978, or for eternity.

I:ester Bachman is an ordained ministerIn the Orthodox Presbyterian Church andserve.s a~ Secretary-Treasurer of the de­nominational Committee on DiaconalMinistries.

Letters(continued/rom page2)

"swallowing whole their desserts" seemsto go a bit far, but saying that the Synodwas "instructing" the government is con­trar~ to fact. What the Synod did wasprecisely what the Westminster Confes­sion of Faith (XXXI:5) so beautifullyprescr!bes when it says that "Synods andcouncils are ... not to intermeddle withcivil affairs which concern the common­~ealth, unless by way of humble petitionIn cases extraordinary . . ." (italics ours) .Surely ~ere was a case extraordinary, andthe action was petition.

(5) Finally, it is said that "an ultimateact of betrayal" was the Synod's decisionto "continue its dialogue with the WorldCouncil of Churches." Unfortunately theword "dialogue" has come to mean dif­ferent things to different persons, so theSynod refrained from using that word. Iteven avoided using the word "conversa­tions" as though they were regarded asjust friendly little chats over coffee. TheAdvisory Committee ("rank and file," by~he way) said in their analysis of the meet­Ings already held that they "presented anopportunity for direct communicationwith and influence upon the widerecumenical movement." Rather than even~ompromise, let alone betrayal, the meet­Illgs were an opportunity for witness. Onehas to tal~ personally with some highrepresentatives of the ecumenical move­ment to realize how unbelievably insularand isolated some of them are and howlittle they know of the biblical data con­cerning the character of Scripture and thenature of the church. We have met withthem and w~ have stated the Scriptures,clearly.and WIthout compromise. (Anyonewho Wishes to evaluate this statement forhimself can purchase the papers of the1974 meetings, entitled The Nature of theChurch and the Role of Theology, for$2.25 from the R.E.S., 1677 GentianDrive, S.E., Grand Rapids, Michigan49508).

The Advisory Committee pointed outthat many regard the meetings as a"forum for witness." Perhaps it is well toquote here the action that was taken''?"hat Synod encourage the Interim Com~mlttee. to continue its meetings with repre­sentauves of the WCC in such a manneras is consistent with the purposes of theR.E.S. as expressed in its Constitution,"How can we refuse such an opportunitysuch an obligation? '

Let me say in conclusion that I shareMr. Thompson's fear and abhorrence of

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unholy alliances and compromises. Afterall, I was one of those who nearly 42 yearsago separated from the PresbyterianChurch in the U.S.A. to join in formingthe Orthodox Presbyterian Church. I amsure, too, that those who have heard mespeak to issues in presbyteries and generalassemblies over the years know my zeal tostand for the truth and avoid compromise,at any cost. So I do not begrudge Mr.Thompson's desire to keep us true to thefaith. I only plead with him, and withothers who share our fears, to discern be­tween irresponsible isolation and respon­sible ecumenism.

John P. Galbraith

About LawConflicting pressures and teachings, aswell as the ethical discord and disintegra­tion of modern culture, can easily confusesincere believers with respect to theirfundamental ethical principles. At sucha time the Westminster Confession ofFaith can offer stabilizing instruction toGod's people. For that reason Mr.Bourgault's quiet but misleading inter­pretation of it should not pass withoutcomment. (December 1977 issue of theGuardian)

When he suggests that only the tencommandments bind men today, heoverlooks the fact that they summarize­not exhaust-the moral law of God. "Themoral law is summarily comprehended inthe ten commandments" (LC 98). AsJohn Murray observes in another connec­tion, "the summary does not obliterate orabrogate the expansion of which it is asummary" (Principles of Conduct, p.192) .

The catechism explains that under onesin or duty all of the same kind (alongwith causes, means, occasions, provoca­tions thereunto) are forbidden or com­manded (LC 99) When the summarycommandments of the decalogue are ex­pounded in the Larger Catechism, it isquite clear that they are viewed as en­compassing and including the variouscommands of God throughout Scripture(including the case laws of the OT). If

one will simply read the extensive list ofsins and duties covered by the ten com­mandments, as well as the Scripture cita­tions given, it should be obvious that theConfession and Catechisms do not nar­rowly reduce our moral obligation to thedecalogue.

It is biblical that they do not. Everyone of God's righteous ordinances is ever-

(continued on page 10)

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Letters(continuedfrompage 9)

lasting (Ps 119:160) and nothing can besubtracted (Deut 12:32). The slightest in­fraction of any detail renders one guiltyof the whole law (Jas 2: 10). Thus ourLord taught that the broad principlesshould be followed without neglecting theminor details of the law (Lk 11:42) .

In Matthew 5:19 Jesus solemnly warnsagainst teaching that even the least ofGod's commandments in the OT can beloosened in its obligation; not one jot ortittle has been abrogated by His coming(vv. 17-18). John Murray commented onthis passage: "Jesus is saying that he camenot to abrogate any part of the Mosaiclaw.... Our Lord recognized that theminutiae of the law had significance. Ifwe do not like minutiae or insistenceupon them, then we are not at home withthe attitude of Jesus.... We are not toexpect an undervaluation, far less dis­paragement, of the details of the law"(pp. 150, 151, 152). Contrary to Mr.Bourgault, we are bound to the whole ofGod's law and not just one summary of it.

Mr. Bourgault's suggestions concerning"civil law" are equally misleading withreference to our Confession of Faith. First,to my knowledge, the Confession nowhererecognizes any such separate category ofGod's law. God's commands in the area ofcivil relations (e.g., murder, adultery,stealing, false witness) are fully bindingtoday. Again, reading through the LargerCatechism's exposition of the law willshow that a multitude of civil matters areincluded in our present duty as believers(among which, be it noted, is a generalprohibition of usury). The standards ofthe church do not teach that the normsof civil morality have been abrogated, butjust the contrary!

What the Confession does mention is"sundry judicial laws," By this the Con­fession refers to the case law of the OT,as is obvious from the scriptural citationsand the common usage of that day (e.g.,John Cotton's work, Moses His ]udicials,1636) . The case laws illustrate the appli­cation of God's moral law in particularcases (e.g., protecting human life by plac­ing a railing around the roof where oneentertains guests). With the expiring ofthe State of Israel, the particular illustra­tions also pass away (e.g., sloped roofs inAmerica are not used for entertainingguests). However, the Confession is care­ful to remind us that "the general equity"of these illustrations-that is, the under­lying moral principle-is still "required"

Page 10

of us. Accordingly, we continue today todistinguish between manslaughter andpremeditated murder, as the law instructs(d. Ex 21:12-13; Deut 19:4££.). Accord­

ingly, Paul could clinch his moral argu­ments by appealing to the principletaught in the OT case law (I Cor. 9:8-10,which is cited by the Confession) . Thus,contrary to Mr. Bourgault, we are not"looking in the wrong place" when weconsult the OT on the moral question ofusury.

Moreover, the notion of "Christianliberty" has no application to such partic­ular moral issues (e.g., usury) on whichScripture clearly speaks. To practice anysin (any "transgression of the righteouslaw of God," WCF VI. 6) on the pretenceof Christian liberty destroys the veryintended end of such liberty (WCF XX.3) . Indeed, when the Confession explicitlyteaches that "under the new testament, the

liberty of Christians is further enlarged,"it mentions freedom only from the cere­moniallaw (XX.I). We are not free fromthe general equity of the judicial law,much less free in regard to civil morality.Thus, contrary to Mr. Bourgault, believersought not to leave the decision aboutusury, for instance, to their own maturityand conscience. Even believers can woundtheir consciences (WCF XVII. 3; XVIII.4). In this mature age of the fulness of theSpirit, it is still the law which is fulfilledin us (Rom 8:4) . God graciously gives usa new heart, with His law written on it,so that we may obey all His command­ments (Jer 31:33; Ezek 36:26-27).

In this troubled day of existential andsituational morality the church needs toheed its Confession, not trading in thefull details of God's holy law for confus­ion.

Greg L. BahnsenAssistant Professor of Apologetics

and EthicsReformed Theological Seminary

Opportunity in AustraliaSince my mail is being readdressed, I haveonly just received the June issue of thePresbyterian Guardian. I noticed withinterest the item on the back page aboutthe number of graduates commencing atWestminster and other conservativeseminaries.

I wonder whether it would not be ofvalue for some of your graduates to thinkabout ministry in Australia. I am notconcerned about my own denomination;the Presbyterian Church of Eastern Aus­tralia at the moment has a surplus ofministers for the first time in its history.

However, there do appear to be unprec­edented opportunities at the moment inthe Presbyterian Church of Australia.

On June 22nd this year, about threefifths of the membership of the PCAentered church union with the MethodistChurch of Australasia and a majority ofthe Congregational Union. The continu­ing Presbyterian Church has an estimated45,000 communicants and 100,000 adher­ents on church rolls. There are 530 con­gregations retaining their identity andproperty and about 280 ordained minis­ters. The shortfall in ministers is due inpart to the high proportion of clergy whowent into union.

The continuing Presbyterian Church ofAustralia has shown signs of movingtowards a more conservative theologicalposition. The General Assembly hassuspended payment of fees to the WorldCouncil of Churches and called for a re­port on future affiliation. In two of thelarger states (New South Wales andQueensland) theological education ap­pears to be in evangelical hands. InVictoria Professor Allan Harman of ourown Church (who, I understand, holdsa Westminster doctorate) has been ap­pointed to the state's theological hall. Iunderstand that one of our ministers 'inQueensland has also been asked for helpat the college in that state. Current issuesof the Church's national paper, theAustralian Presbyterian Life, are for thefirst time carrying leading articles by Re­formed ministers.

On the negative side, the PCA givesthe impression of being rather traditional,staid and Scottish in some quarters. Manyof the present ministers have beentrained at liberal colleges. From a FreeChurchman's point of view. the elders

Reformed Youth MovementTwin ConferencesJuly 10-15

RYM North:Meeting at Geneva Collegenear Pittsburgh, PA, withPastor AI Martin and R. C. Sproul

RYM South:Meeting at Reinhardt Collegenear Atlanta, GA, withthe Rev. John Sartelle and Dr. Jack Scott

Write or call:RYMP. O. Box 517York, AI. 36925205/392·7168for registration information

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Page 11: TheGivingPlan - Orthodox Presbyterian Churchthat the Orthodox Presbyterian Church should withdraw from the Reformed Ecumenical Synod? As I do so I want it clear that I write as a member

and people do not appear to be wellversed in their confessional standards.

Since I am not a member of the PCA,I am not in a position to give you moredetailed information. Perhaps, though, Ican supply you with a few addresseswhich will enable you to follow up thematter to your own satisfaction.

1) Rev. Dr. J. Graham Miller,Presbyterian Manse,4 MacMahon St.,Hurstville, NSW 2220.

Dr. Miller is the minister of one of Syd­ney's best-established evangelical congre­gations. He is widely respected in theChurch and is involved in the oversight oftheological education in NSW.

2) Rev. Dr. Harold Whitney,3 Nash St.,Sandgate, Qld 4017.

Dr. Whitney is principal of the theologicalhall in Queensland. He has been a lead­ing Reformed minister in the Church formany years.

3) THE BULLETIN of the Westmins­ter Society,c/-The Secretary,Mr. D. J. Massie,13 Clarke St.,Vaucluse, NSW, 2030.

The Westminster Society is a group ofReformed ministers, elders and communi-

Teacher OpeningsGovernment of Guam has teacher open­

ings in all elementary grades. In the sec­ondary level there are openings in math, sci­ence, physical education, political science,and limited openings in English and Socialstudies. U.S. or Canadian citizens, preferenceto singles and teaching couples. Write theFaith Presbyterian Reformed Church of Guam,c/o Rev. George Cooper, Box 338, Agana,Guam 96910

CONTACTS DESIREDToronto - Grace and Peace Reformed Pres­byterian Church, Evangelical Synod is seekingto establish itself as a Reformed witness inthe metropolitan Toronto area. If you knowof anyone who would be interested in thiswork, please write the Rev. Howard McPhee,22 Dexter Blvd., Willowdale, Ontario M2H1Z2 or call 416-496-1605.

Albuquerque, New Mexico - A new workunder the auspices of the Mission to theUnited States for the Presbyterian Church inAmerica has been undertaken in Albu­querque. Those interested are urged to con­tact the Rev. George Miller, organizingpastor, 2205 Ambassador NE, Apt. 232 inAlbuquerque.

March 1978

cants within the Presbyterian Church. Itwas founded well before the union, andwas rather equivalent to PresbyteriansUnited for Biblical Concerns within theUPC. The Bulletin is a small publication,but does give an idea of who is who inevangelical circles. Subscription A$3.00.

4) Australian Presbyterian Life,Box 100, G.P.O.,Sydney, NSW 2001.

This is the denominational paper. An­nual subscriptions A$5.00.

When making enquiries, it may beworthwhile to bear in mind that the StateAssemblies in the peA have a consider­able degree of independence, for examplein theological training. Each of thecolonies had its own Church prior tofederation in 1901. Certain powers werethen demitted to the General Assemblyof Australia.

5) Rev. Linleigh J. Roberts,Illawarra Bible College,P.O. Box 158,Katoomba, NSW 2780.

Linleigh Roberts may be known to you.He retains membership in the RPCES. Inconnection with the Bible College he hasquite wide contacts with Presbyterians,Baptists and Anglicans. There are also anumber of continuing Congregationalchurches with which he works closely.

As far as NSW is concerned, it is prob­ably useful to look also at the AnglicanChurch. Sydney Archdiocese and the Dio­cese of New England are both stronglyLow Church and accept ministers of Re­formed convictions. Graduates of anEpiscopalian background may be in­terested. Sydney Archdiocese serves anAnglican community of several hundredthousand. Perhaps the most suitable con­tact is

6) Rev. Canon D. B. Knox,Principal,Moore Theological College,Carillon Ave.,Newtown, NSW 2042.

The New England Diocese serves a largearea of northern NSW, about half-waybetween Sydney and Brisbane. Corres­pondence can be addressed to

7) Very Rev. Peter Chiswell,Bishop of Armidale,c/-Diocesan Offices,Rusden s-,Armidale, NSW 2350.

I hope the above information will be ofsome help. The situation in the PCA, inparticular, is presently at a formativestage, and people of Reformed convictionwould be more than glad to see an influxof well-trained young ministers. GrahamMiller can probably also advise about op-

portumtles in New Zealand, where heministered for a number of years.

While Australian culture does have itsdistinctive points (it took Gwen Weeks afew months to get used to the new brandsin the shops), the culture shock is hardlycomparable to a missionary situation. Thestandard of living is West European. MostAustralians are pro-American politically.American idioms and accent do not createproblems in the pulpit. Australia there­fore seems to be a viable option for gradu­ates who have trained for the ministryrather than the mission field.

May I take the opportunity to say howI appreciate receiving the Guardian, evenif it takes a while to get here! Please beassured of my continuing interest andprayerful support.

Yours in Christ,Frank Harrison

European TourA Second Annual European Circle Tour is

being planned by the Rev. Carl J. Reitsma forMay 8 - May 22, visiting the Netherlands,Germany, Switzerland, France and Belgium.In addition to a complete program of sight­seeing, we will visit Reformation sites inGeneva, worship in Rotterdam and Lucerneand enjoy Christian fellowship all the way.Inclusive cost is $874 from Chicago. For in­formation write: Rev. Carl J. Reitsma, 714E. Emerson, Lombard, III. 60148 (312-620­5657)

Three Sport Coach:Mature Christian coach needed to fill

vacancy in a young athletic program. Mustbe persuaded of the need for Christianschools. Cohawba stands for the truth of aSovereign God that claims every area of thislife. Cahawba has 190 students K-12.

Please send resume and/or letters ofinterest to:

HeadmasterCahawba Christian AcademyBox 218Centreville, AI. 35042William C. Lanier, President

Staff OpeningsExperienced teachers for half day kindergar­ten and half day pre-school; grades 1 and 2<Combined) at Westminster Christian School,991 Deborah Ave., Elgin, III. 60120 (Tel.312-695-0311 >.

Wanted To BuyCalvin's O.T. Commentaries in the Eerdmonsor AP.&A. editions. Send information to:Timothy Titus, 1001 River Rd., New Castle,PA 16102.

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Postmaster: Send Form 3579 to

~~~~

7401 Old York RoadPhiladelphia, Pa. 19126

News and Views

Youth RetreatOn Monday, December 26 throughWednesday December 28, three cars fromDenver dr~ve the 650 miles north and eastto the metropolis of Lark, North Dakota(population 3) for a young peoples retreatin the Siberia of the OPC. Few of thatgroup will forget those days. The fall and"inter in North Dakota have been theworst on record-35 inches of snow blowninto huge drifts-to the north of the Larkchurch is a drift 10 feet high-PastorBosgraf of Park Hill Church of Denvertried to be king of the hill on that driftbut didn't last long.

Pastor Jack Peterson of the host churchled morning Bible study classes in ICorinthians 13, while Mr. Bosgraf spokein the evening on other parts of Paul'sletter and how they fit in with the con­cept of love. Good singing was also anessential part of the festivities.

The food on Tuesday was served bythe Carson ladies, with the evening mealserved in the Carson Church 10 miles westof Lark. The Lark ladies served onWednesday.

On Tuesday the recreation was varied­Basketball in the Lark Hall (whose claimto fame is that L. Welk played there in19281), football (tackle football at that inthe snow), plus indoor games-Roundrobin ping-pong, Sange, Unge, Sorry, andparlor games. On Wednesday RonVandcnllurg, an elder in the Lark Church,had gathered about 4 snowmobiles to­gether, and we rode them for a couplehours, including sled rides attached tothe snowmobile.

We all slept at Ron and MarionVandenBurgs - girls upstairs and boys

Page 12

downstairs1 Bodies allover, and under,too. And then Mr. Peterson served break­fast each day.

A time to remember. Christians canhave great times together, and do - evenin the Siberia of North Dakota!

A Ministry in MemphisEastland Presbyterian Church (PCA) of

Memphis, Tenn., desires to minister widelyin the Mid-South area. Those moving to thearea, or those temporarily in the area formedical or military reasons, are urged tocontact the Rev. Robert L. Mabson (901­323·6578), Or write to the church at 3741Jackson Avenue, Memphis, TN 38108.Services are held each Sunday 11 a.m., 5:30p.m., and Wednesday at 7 p.m.

Second Class Postage PaidAt Philadelphia, Pa.

A Memorable AnniversaryMr. Ralph Orwig and his wife Wilmacelebrated their 63rd wedding anniversaryon December 31, 1977.

What had been announced as aNewYear's Eve family social in the OrthodoxPresbyterian Church of Santee was reallya planned reception to honor Mr. andMrs. Orwig on their 63rd wedding an­niversary. A beautiful anniversary cakeand suitable refreshments were served inhonor of these faithful members whoseldom miss a Sunday or mid-week serviceof the church unless hindered because ofsickness. A handsome desk-set with an ap­propriate inscription was presented tothem on this ocassion, The picture showsthe pastor, Robert H. Graham, extendingcongratulations and praise to God fortheir fruitful years and happy christianmarriage. The OPC of Santee has beenimmeasurably enriched by the addition toour membership in 1977, of Mr. and Mrs.Ralph Orwig and seventeen other newmembers.

FOR SALEFarmettes, 10-acre and larger (35 miles fromWashington, D.C. in beautiful rural Virginia,near growing Orthodox Presbyterian churchand fine Christian school, grades K-12),10% down, $3200 per acre, financing avail­able. For more information write: CLEARSPRING FARMS, P.O. Box 1556, Leesburg,Virginia 22075 or Telephone: 703-777-7957(or 7959>'

The Presbyterian Guardian