In the World, But Not of the World

As a small denomination we are not able to do what is done in much larger churches. Also great distances are an obstacle for some church activities which are possible in the Netherlands for example, but are very hard to have here. In Ontario circumstances are a little different. Since there are five congregations which are located not very far from one another, regional meetings are possible. These opportunities to meet are used by different societies. Once a year, usually in the fall, the ladies aids of Ontario come together and the women may listen to various topics and have a nice opportunity to meet for conversation.

Usually in September the youth of Ontario have a regional gathering; last year it was in Hamilton. At that time we also gave some instruction and guidance and there was plenty of opportunity for the youth to fellowship afterwards.

I believe that in this respect we are privileged in Ontario. In several other areas they miss these opportunities due to the great distances between the congregations. Not only the ladies and the young people, but also the teachers of the schools in Ontario come together for regional meetings. I have heard that this is very much appreciated. Having a nice opportunity to exchange experiences, learning from experiences at other schools, and getting some fresh ideas can be very helpful in their educational situation. I believe it is also very necessary that there is contact among the various schools so that we may grow together as institutions of Christian education. Also that we have the same goals, with like background and practice for the welfare of our families.

The first meeting was held in Hamilton last year. Teachers of the Norwich and St. Catharines schools and also the principal of the Rehoboth Christian School of Copetown were present.

This was only a morning meeting. After dinner all teachers were dismissed. After this first endeavor, there was interest shown to have another meeting very soon and be able to spend a whole day together.

On Friday, February 13, teachers and some student teachers rode in the schoolbus from St. Catharines to Norwich where they met in the facilities of the Rehoboth Christian School. Teachers from Norwich, St. Catharines, Hamilton, and also from the school in Copetown met to discuss their problems, to obtain advice from one another, and to hear the topics presented by Rev. Baars and myself. Copetown is mainly attended by students from the Free Reformed Churches of Dundas where Rev. Baars is pastor.

The pastor of Norwich, Rev. J. Spaans, opened the meeting with singing of a psalter, scripture reading, and prayer. After he had spoken a few words of welcome and encouragement, it was requested by the teachers to give some guidance and instruction about the question: “How do we explain to the children how to deal with the issues of our times?” The first topic would be more meditative, and the second, more practical.

The first topic was about “Assimilation or Separation?” I spoke about the choice of Moses. Moses means drawn out of the water. He was brought up at the court of Pharaoh, studied science, languages, math, receiving very special training. Egypt was well known for its wisdom and arts. There a world of ambitions opened to him. A position of honor and respect was waiting for him with all the pleasures of this life. This was very pleasant to the flesh. But he chose the side of Israel and a separation was made with Egypt. This was seemingly foolish for he destroyed his future and position. He chose rather to suffer affliction with the people of Cod, not because they were such nice people; they were rough, unthankful, quarrelsome. It was a choice by faith. With spiritual light he saw in that people God’s love and mercy, His faithfulness and grace. And he prefers that above the pleasures of sin, seemingly permitted, but not to God’s glory.

What a wonder of grace, when we, as Moses, esteem the reproach of Christ greater riches than the treasures in Egypt. We read of the reproach of Christ in Isaiah 53, “He is despised and rejected of men. He was despised and we esteemed Him not.”

We see this separation also in the life of Daniel and his friends. They were among the people who were transported and brought into exile in the time of Jehoiakim. Jerusalem is destroyed. The flower of the nation is led away, the royal seed, the descendants of David.

There was a trial for Daniel and his friends in Babel. Would they assimilate or be separated? But how could they assimilate to the food and the customs of Babylon? This heathen country, which resisted and were enemies of God’s kingdom, was a symbol of worldly power. Babel is the power of men, the revelation of anti-christian power. They tried in various ways to draw these gifted young men away from their own religion, from the true service of God. This appears also in the changing of their names: Daniel — “God is my judge,” became Belteshazzar, after their idol Bel; Hananiah — “grace of the Lord,” became Shadrach, the sun-god of Babel; Mishael — “He is the strong, powerful God,” became Meshach, after the idol Shach, or Venus; Azariah—”the Lord is a Helper,” became Abed-Nego, after the god of fire.

It was the intention of the Babylonians to educate and to instruct Daniel and his friends in such a way that they finally would forget their own upbringing and become assimilated into their beliefs. They would then be able to become the new leaders of the new part of the Babylonian world power — Israel.

This is also the purpose, the strategy of the prince of darkness in our times, and education is a mighty weapon. There is so much accommodation, also in modern theology. Being a Christian does not mean desertion, but being a pilgrim at a watchpost, as a traveler through the land of strangers, like our fathers, Abraham, Isaac and Jacob were.

We read in Psalm 39:12, “For I am a stranger with Thee and a sojourner, as all my fathers were.” The strangers are not at home here, but are hoping for a better fatherland. They are different, but must live in the world; they have their task therein, but are a peculiar people, a holy nation. Calvin used strong expressions when speaking about the place of Cod’s church in this world. He warned against “desertion,” for we have to be the salt of the earth. But a child of Cod may not be attached to this world; he must look forward to glory. Calvin speaks even of the contempt of this life. But by grace there is here already a renewing of life and a taste of the heavenly joy in God and His glory.

There is a task, a duty that is laid upon us, also as teachers of our schools. Our children are set apart, being born under the ministration of the covenant and being baptized. They have to be prepared for a place in society in this world, but they may not be of this world. God will have a church of pilgrims on earth. May Cod bless our schools so that also children may learn to make that choice of Moses.

Rev. A. Baars presented his very practical topic about “In the World but not of the World.” He divided his topic in three parts: separation, tradition, and liberty of conscience.

First, our children are separated unto the Lord, are set apart. The Lord says, “Moreover thou hast taken thy sons and thy daughters whom thou hast borne unto Me. Thou hast slain My children” (Ez. 16:20-21). They are separated from the heathen and have the token of the covenant. The implication for teaching is that it should be taught that regeneration, the new birth, is necessary and that the child has to be reconciled with God. But also that being set apart demands obedience to God’s law, the rules of the covenant. And that we may not accommodate to the life-style of the world, not in our apparel or in our amusements. God’s anger was shown to His people when they conformed to the Baal-worshippers in make-up and dress. “I will punish the princes, and the king’s children, and all such as are clothed with strange apparel” (Zeph. 1:8). Also the New Testament commands men and women to be sober and not conform to the world. So separation is commanded, and the sign of baptism is a symbol for this command.

Secondly, tradition. The Roman Catholic church has two sources of revelation: the Bible and the decisions of councils and popes (inspiration and tradition).

The Anabaptists (Menno Simons) rejected tradition completely. For them there is only inspiration.

The Reformers taught that the Scripture determines which tradition is right or wrong. The voices of the past are respected. We must note different sorts of traditions:

1. That which is specifically taught in the Bible and must be supported.

2. All traditions that are not specifically taught in the Bible, but which are in harmony with the thrust of the teachings of God, also may be supported. One example is Christmas. Scottish and other churches do not observe it because it is not commanded. However, the thrust of the Bible is to remember the glorious and great works of the Lord.

3. The area of different opinions. There is no clear rule in God’s Word concerning this. Those traditions can be valuable, but it is up to the liberty of conscience.

4. All tradition that conflicts with God’s Word should be rejected.

Thirdly, liberty of conscience. Often it is said that, “What I do or do not do is my own freedom of choice, or this is my opinion.” But the rule is not what I think or feel, but God’s will should be observed. There is the matter of Christian liberty. An unregenerated person is in the bondage of sin, unable and unwilling to do good. The conscience of a child of God, by grace, seeks the approval of God, to live holy in His sight.

Paul, in 1 Corinthians 8:9, would not eat meat offered unto idols. This liberty of yours may not become a stumbling block to them that are weak. To Paul the cause of the Lord and the church were more important than personal liberty.

The implications for teaching: We have to respect parental authority, but teachers also are duty bound to speak and explain many things to the children when needed. We have a duty to strive for unity among family, church, and school.

We must support one another. It is also the teachers’s duty to give some guidance to the children, using good judgment. Above all, instruction by the Lord Jesus.

Several questions were answered afterward.

In the afternoon teachers and student teachers came together in three groups. Workmethods and problems in teaching language, arts, and social sciences were discussed. Methods were compared and materials exchanged.

We may now reflect on a very instructive day. Although the attendance at this regional conference was small, it appeared to be very useful and practical. May the Lord bless our schools, teachers and students with the powerful, irresistible work of the Holy Spirit and with heavenly wisdom, to the welfare and the benefit of our families.

Rev. C. Vogelaar is pastor of the Netherlands Reformed Congregation of St. Catharines, Ontario.

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