Questions & Answers

About:

Reformed Worship in the Protestant Reformed Churches

Rev. G. Van Baren

The following brief pamphlet was written for use in Northern Ireland by the Covenant Protestant Reformed Church of Ballymena. Since its points are applicable to any country, we present it. It is not a lengthy and detailed description of the Reformed Faith, but presents in summary certain of the important aspects of it. If any are interested in a more detailed answer, we are ready to point out additional materials which will prove helpful.

The Old Testament prophets cried out to Judah concerning the great dangers they faced: "My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children" (Hosea 4:6). And Amos warned, "Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of the hearing the words of the Lord" (Amos 8:11).

Our deep concern is that the situation in our day and in this land is truly similar to that in the days of the prophets of old. The London Times stated in its January 30, 1993 issue, "What is the true situation (in England)? Believing, worshipping Christians are a tiny handful of our nation. Ninety per cent or more of our citizens have virtually no knowledge of Christianity." That is a sad commentary. Of that "tiny handful" there are wide divergences of belief. There is surely a great need that the Reformed faith be proclaimed.

Why is the situation as it presently is? We live in the "last days" (Acts 2:17). During this period of time, the Word of our Lord is being fulfilled that many depart (I Tim. 4:1) and the love of many "waxes cold" (Matt. 24:12). Within the world itself, there is the gross materialism which has poisoned society. There is the mad rush for more and more entertainment -- often of the most abominable sort. The scoffers continue to mock, asking, "Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of the creation" (II Peter 3:4).

The situation in the churches is almost as bad. Apostasy abounds. There is mass defection from the "old paths" (Jer. 6:16). There are the "wolves in sheep's clothing" (Matt. 7:15) . Scripture's prophecy is being realized: "Of your own selves shall men arise, speaking perverse things, to draw away disciples after them" (Acts 20:30). There is growing pressure again for union of all churches and denominations. Doctrine is considered irrelevant. "New" theologies arise. The sheep, it would seem, are about to be devoured by the ravening wolves. Our assurance then can only be in Christ's Word, "No man can snatch them out of my hand" (John 10:28).

In these distressing times, the Word of Christ comes through loudly and clearly, "Behold I stand at the door and knock...." (Rev. 3:20). Even as He once before stood at the door of the church of the Laodiceans, calling out the faithful who remained in that apostate church, so He calls still today. God's people hunger for the Word. Many are not being fed. They are receiving "stones for bread." Christ calls to come out and sup with Him around His Word which abides forever.

Therefore, we, of the Reformed Faith, seek to form a link between all those who love the Reformed faith and desire still the "old paths." We desire to establish, where such is possible, churches which will boldly proclaim the old truths.

What is the "Reformed" faith? By "faith," we refer to the body of truth which is set forth in Scripture itself. We speak of "Reformed" faith not as though it is some sort of substitute for Scriptural faith. There is, after all, but one objective set of truths which is presented in Scripture. We conceive of "Reformed" faith to be the faith of Scripture.

By "Reformed" we would distinguish ourselves from others who in one way or another deviate from the "faith" set forth in God's Word. We would hold to the truths of Scripture as that has been summarized systematically in the Westminster Standards and the "Three Forms of Unity", i.e., the Heidelberg Catechism, the Belgic Confession, and the Canons of Dort. (For those unacquainted with the latter three creeds, we can provide a free copy upon your request.)

What, then, is the Reformed (that is, Scriptural) faith?

The Sovereignty of God

First and foremost, the Reformed faith would emphasize the sovereignty of God. Does this distinguish it from others who likewise teach the sovereignty of God? Yes it does. We are convinced that the Reformed faith maintains the truth of God's Sovereignty consistently. All Christians surely would agree that God is Sovereign. He rules over all. Yet repeatedly one encounters doctrines and practices which contradict the truth of God's Sovereignty. In order to satisfy human reasoning, there have been those who insist on the "free will" of all men to accept or reject the Christ as they will. There are those who present a Christ Who knocks at the sinner's heart's door, pleading for admittance (misquoting Rev. 3:20). There are those who teach that the final number of the elect of God is determined not by God from eternity, but by the activity of man. There are those who teach that God loves all peoples--yet that finally He casts some into hell. Others would teach that because of the love of God for all, He can cast none into hell.

The Reformed faith consistently maintains the Sovereignty of God. He has created in six literal days ( Gen. 1), and continues to sustain, all of His universe. He directs and controls also all moral, rational creatures. He has from eternity determined to save some (the elect) through the blood of the Lamb (Eph. 1:4) and determined that others would be cast into hell in the way of their sins (Rom. 9:22). Never does God relinquish any aspect of His rule in any sense. All of the doctrines of the church of Christ must conform to that. The church may not "adjust" the Sovereignty of God to accommodate man's idea of what is just and right. Rather, man's confession must conform to the great truth of God's Sovereignty. (In this connection, we highly recommend the Baker edition of the stirring book of Arthur W. Pink, The Sovereignty of God).

The Infallible Scriptures

The knowledge of the Sovereign God is derived not through man's searching, but by the revelation of God Himself. The Reformed faith holds to the inerrancy of Holy Scripture, to its infallibility and inspiration. It is the "God-breathed" Word (II Tim. 3:16) spoken by Christ ( John 1) so that we might know and understand that which God would reveal of Himself. Without that Word, we could have no certain knowledge. With it, we have reliable and sure testimony concerning God and concerning His Son Jesus Christ, and Christ's work in redeeming and delivering His Church.

The Covenant of Grace

The Reformed faith holds to the great truth of the "Covenant of grace." There are indeed also very divergent views concerning this "Covenant of grace." We briefly state our own convictions concerning Scripture's teaching in this regard.

The Covenant of grace must be understood in light of the Trinity. The Triune God (Father, Son, and Holy Spirit) eternally communes within Himself perfectly. It is a communion which beggars human description and goes beyond human understanding. Yet that truth of Covenant communion within Himself is the basis of the covenant of grace. The Triune God eternally determined to reveal outside of Himself the glory of communion as it exists within Himself. He determined to show in the highest possible way a communion with an elect people chosen eternally in Christ.

A proper understanding of this work of God ties together the various wonderful truths of Scripture. The Word of God shows that this covenant is "unilateral," that is, established not between two parties, but by God Himself directly (Gen. 15:17 -l8). It is an unbreakable covenant in that when God establishes it with His people, it continues to all eternity (Gen. 17 7). This covenant is not some sort of arrangement whereby God gets His people to heaven, but it is the end or goal which God has in mind (Gen. 17:7). It is the covenant which God is pleased to establish in the line of generations (Gen. 17:7). It has been truly said, "He gathers His seed from our seed." Not all born of believing parents are part of that covenant. But the spiritual seed are saved (Rom. 9:7). God does bring in others from heathendom -- but then incorporates also their spiritual seed into the body of Christ (Acts 16:27-33).

The Five Points of Calvinism

The Reformed faith often is associated with what are called the "five points of Calvinism." Those "five points" by no means exhaust the Reformed faith Nevertheless, these do mark a distinct difference between it and Arminianism which has infected most fundamentalist churches.

The five points are remembered by many through the use of the acrostic: TULIP.

The "T" is for total depravity. This is the Scriptural teaching that man is born dead in sins, unable and unwilling to any good whatsoever (Rom. 3:10). All are guilty of the first sin of Adam (Rom 5:12). All only transgress the law of God by nature (Rom. 3:23). From this follows several conclusions. One can not "offer" to a dead sinner salvation in Christ. Nor can such an one be "invited" to accept Christ or admit Him into his heart. His state is such that spiritual activity is impossible on his part.

The "U" represents unconditional election. From before the foundation of the world, God has chosen unto Himself a people in Christ (Eph. 1:4). Together with this fact, God also has determined to cast others into hell in the way of their sins (Rom. 9:21-22). That this eternal election is "unconditional" means that God chose not because He foresaw that one would believe, but that one believes because God chose him (John 10:26; Rom. 8:29-30).

The "L" represents limited atonement. The atonement is the payment made by Christ for the sins of His people (Matt. 1:21). That it is "limited" is not to teach that Christ's atonement lacks anything. Rather, this presents the Scriptural fact that atonement is limited to God's elect or chosen ones (John 6:44).

The "I" speaks of irresistible grace, This emphasizes that when God draws His people unto Himself, they do and will come (John 6:37). They come not involuntarily, but willingly. Nevertheless, His grace is of such power that the will of His elect is made subservient to His will.

The "P" is preservation of saints. This means that one who is chosen, called, and drawn to Jesus Christ, will also remain in the faith and will surely be brought to glory. These saints can sin grievously and fall for a time into certain sins. But God brings them back to Himself. Those for whom Christ died will surely be saved (Phil. 1:6; Rom. 8:29-30).

The Doctrines of Grace

The Reformed faith consistently holds to the "doctrines of grace." Again, these are doctrines of Scripture. The terminology serves to emphasize the glorious fact that salvation is wholly the work of our God -- not the work of man nor of man cooperating with God. We are justified by grace through faith (Rom. 3:24). Those justified have had their sins fully paid for though Jesus' precious blood (Rom. 5:1) . And those for whom Christ died, were chosen from eternity by God. All of salvation is wholly the work of the Sovereign God. There is then no room for boasting (Eph. 2:9).

Infant Baptism

The Reformed faith follows the practice of the baptism of infants of believers. This has consistently been the practice of Reformed believers from the days of John Calvin. This baptism is based upon the truth of God's covenant -- established in the line of the generations of believers. Not all those baptized are saved (Esau who received the sign of circumcision was not saved- Rom. 9:13). But because God establishes His covenant in the line of generations (Gen. 17:7; Acts 2:39), these also receive the sign of that covenant and of the righteousness which is by faith. This is consistent also with the practices of the apostles who baptized believers and their households (Acts 16:15; I Cor. 1:16; Acts 11:14; Acts 16:31).

Creeds

The Reformed faith maintains creeds as expressions of what it confesses that Scripture teaches. Creeds are not to be regarded as infallible. They nevertheless identity and distinguish that which is Reformed from that which is not. The Reformed have written down, often after great struggles and horrendous persecutions, the truths which they believe Scripture assuredly teaches. The creeds point out how the Reformed differ from others who likewise claim to maintain Scripture. By means of the creeds, children of believers are taught the doctrines of Scripture. By means of the creeds the churches show to all in the world what they believe and teach.

Worship

The Reformed faith maintains the necessity of regular worship each Sabbath. It is not of a mind to minimize nor neglect the worship of Jehovah in regular services. Rather the joy of the Reformed is to fulfill the mandate of the fourth commandment and the teachings of Scripture by gathering each Sabbath to worship God's Name. They gather not to be entertained--but to glorify that Name which is above every name.

The Reformed faith maintains also the Scriptural teaching that the preaching of the Word must come out of the church through men called by God to serve in this important position (Rom. 10:15) . The preaching is to be the central element of worship. It is called in Scripture the "foolishness of preaching" (I Cor. 1:21), but at the same time is the God-ordained way of saving sinners and strengthening saints (Rom. 10:14).

The Godly Life

The Reformed faith does not lead men to carelessness nor to be profane. This faith does not hold that one can "sin that grace may abound" (Rom. 6:1). Because one is chosen eternally of God, and because Christ died for him, there must be evidence of Godly fruit .True thankfulness must be seen -- otherwise there is no evidence of eternal election. God has chosen His people unto good works (Eph. 2:10) and in order that we should be holy and without blame before Him (Eph. 1:4). There must be no alliance between light and darkness, between the Christian and the world (II Cor. 6:14). The "antithesis" must be evident -- the distinction between the good and the evil is to be seen in the Christian's life.

Missions

The Reformed faith firmly believes in the calling of the church to go out into all the world to preach the gospel. It will have nothing to do with a "hyper-Calvinism" which would neglect this great task of the church. Jesus Himself mandated the disciples, and then the church, to go into all the world to preach the gospel (Matt. 28:19). Though it is surely true that God will save His people whom He has chosen from eternity, it is likewise true that He has determined that this is to be done in the way of the faithful preaching of the gospel both within the church and on the mission field. God alone knows those who are His. The church goes forth under Christ's mandate in order that those chosen of God may also be brought to the cross of Jesus Christ.

Christ's Return

The Reformed faith looks forward confidently to the soon-return of our Lord Jesus Christ on the clouds of heaven. In Matt. 24 Christ speaks of signs which precede His return. We see those signs being fulfilled today. We do not know the day nor the hour of His return, but we know that it must be at hand. This ought to impress the church with the urgency to carry out its great tasks faithfully to the end. It must preach the Word; it must evangelize; it must teach the children so that they may be prepared for the evil days which come upon the church. And the earnest prayer of the church is for Christ's coming: "Even so, come, Lord Jesus, quickly!" (Rev. 22:20)

The above is not designed in any way to be an exhaustive treatment of the "Reformed" faith. It should, however, give a "thumbnail" description of that faith which has been held so precious through the centuries. On the basis of the glorious truths for which many gave their lives, we also would desire to seek fellowship with those who love these same truths so as to encourage and strengthen one another in the most holy faith.

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of the Protestant Reformed Churches in America

The Word of God calls believers to be "ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear" (I Pet. 3:15). In this pamphlet we will attempt to give a reason of the hope that is within us. We will do that by explaining the origin of our churches and the basic doctrinal position of our churches.

HISTORICAL BACKGROUND

The Protestant Reformed Churches have their beginnings in 1924. However, they trace their spiritual lineage back to the apostles, whose doctrine is the foundation of the Christian church with Jesus Christ as the chief cornerstone (Eph. 2:20). The word "Protestant" in the name " Protestant Reformed" indicates a close adherence to the great Protestant Reformation of the 16th century. At that time the Protestant churches separated from the Roman Catholic Church in order to preserve the truth of the Word of God, as that truth had been brought to light especially through the labors of Martin Luther and John Calvin. The God-centered theology of the Reformation spread and developed in Europe with a power which can be attributed only to God. In the Low Countries this theology was systematized in three creeds, which became known as the Three Forms of Unity of the Reformed churches: The Belgic Confession (1561), the Heidelberg Catechism (1562), and the Canons of Dordt (1618-19). It is upon the basis of God's Word as interpreted by these creeds that the Protestant Reformed Churches stand. These creeds, which are the confession of the Reformed churches of the past, are the spiritual heritage of the Protestant Reformed denomination. (A copy of the three creeds can be obtained by writing to the address listed at the end of this brochure.)

Our small denomination has congregations in various locations from coast to coast. These churches not only preach the gospel in our established congregations, but also are diligent in the work of missions. We send out missionaries in our own country; with active missions in Spokane,WA and Pittsburgh,PA, and have labored also in such diverse cultures as Jamaica, Singapore, The Philippines, Great Britain, and Northern Ireland. We maintain our own Seminary for the training of prospective ministers of the gospel. The Seminary faculty is made up of three full-time professors who teach the subjects of a four-year seminary program. The program offers the equivalency of a Master of Divinity degree.

A brief summary of the fundamental truths of God's infallible Word which are taught in the Protestant Reformed Churches here follows.

THE BIBLE

In a day when the inerrancy and authority of the Scriptures are being challenged, we, by God's grace, purpose to remain faithful to it. We confess the Bible to be inspired by the Holy Spirit and therefore without error. It is our only rule for faith and life (II Pet. 1:20, 21; Jn. 5:39). In it is revealed all that is necessary for us to know concerning God's glory and our salvation (II Tim. 3:15-17).

THE DOCTRINE OF GOD

We, with the church of all ages, confess the one, only, true God, who is Jehovah, confessing Him to be Triune. He is distinguished in three Persons: God the Father, God the Son, and God the Holy Spirit (Matt. 28:19; 1 Pet. 1:2). These three Persons of the Divine Trinity are distinct, yet in all respects co-equal, co-eternal, and co-essential. All of our salvation is according to the will of and accomplished in the power of this Triune God (Eph. 1:3-7). To God alone is due all worship and honor.

CREATION AND PROVIDENCE

We believe that God created of nothing the universe and all creatures for His own glory (Rev.4:11). In accordance with the testimony of the Scriptures we maintain six-day creation and reject root and branch the theory of evolution with all its implications (see Gen. 1 and the 4th Commandment). By the infinite power and wisdom of His providence God still upholds and governs all things to His appointed end so that nothing happens by chance but by His sovereign will (Acts 17:24-28). All things must serve His own glory and the salvation of His chosen people (Rom. 8:28; Eph. 1:10, 11).

MAN AND HIS FALL INTO SIN

We believe that God created man good and in His own image, and therefore capable of willing and doing the will of God (Gen. 1:27,31). But man willfully disobeyed God, believed the lie of the Devil, and therefore became subject to death (Gen. 2:17; Rom. 5:12; 6:23). As a result, all men are conceived and born dead in trespasses and sins (Ps. 51:5; Eph. 2:1, 2). This is the truth of total depravity, which includes both imputed guilt and inherited corruption. Man has deprived himself of all his excellent gifts and is become wholly incapable of willing or doing any good and is inclined to all wickedness (Ps. 14:1; Rom. 8:7,8; 1 Cor. 2:14; Eph. 2:1).

THE DOCTRINE OF PREDESTINATION

We believe that God has chosen in Christ out of the whole human race a people unto Himself (Eph. 1:4-6, 11; Rom. 8:29, 30). This election is grounded solely in God's good pleasure and not at all in man's works (II Tim. 1: 9; Rom. 9: 11). From God's purpose of election proceeds all the gifts of salvation, including faith itself (Acts 13:48; Eph. 2:8, 9). The Scriptures also teach very clearly the decree of reprobation whereby God appoints all others to everlasting damnation in the way of their own sin (Matt. 11:25-27; Rom. 9:11-13; II Thess. 2:11, 12; 1 Pet. 2:8; II Pet. 2:12). The assurance of election works humiliation before God and grateful adoration of His mercy.

JESUS THE CHRIST

We believe that our most gracious God, in harmony with His eternal purpose of love toward His people, sent His only begotten Son into our flesh, so that He became like us in all things, sin excepted (Jn. 1:14; 3:16, 17; 1 Tim. 3:16). Jesus, having assumed our human nature in which sin was committed, satisfied the justice of God with respect to our sin and guilt by His most bitter suffering and death (Heb. 2:14-17; Gal. 3:13). His perfect death atoned for all the sins of all the elect only, thereby reconciling them to God in eternal fellowship and friendship (Matt. 1-21;

II Cor. 5:18). This relationship of friendship which God establishes with His people in Christ is His covenant of grace (Jas. 2:23; Gen. 17:7).

THE GOSPEL

We believe that the gospel is the good news of salvation in Jesus Christ. Christ Himself has called His church to preach this gospel to every creature (Mk. 16:15). It is in the preaching of the gospel that Jesus Christ Himself calls men to repentance and faith (Lu. 10:16; Acts 17:30; Eph. 4:21). It is through the preaching of the gospel that God works faith in the elect and strengthens and preserves that faith.

SALVATION

We believe that the salvation which Christ merited is applied to God's elect by the Holy Spirit and through the preaching of the Word. God does not offer salvation to the sinner, to be accepted or rejected through the exercise of his free will. But He powerfully works His promise in the elect. The Holy Spirit regenerates them, thereby enabling them by faith to participate in and enjoy eternal fellowship with God (Eze. 11:19; Jn. 3:3,8; II Cor. 2:14, 15). Thus the elect, regenerated man is brought by the Spirit to a consciousness of his sin and to faith in Jesus Christ as the only and complete Savior (Acts 13:48; 16:14).

True conversion is a sincere sorrow of heart for one's sin and a turning from sin; it is a sincere joy in God through Christ with love and delight to do God's will in all good works (Ps. 51:3, 8, 17; Rom. 5:1, 2; 8: 10, 11).

Faith is the gift of the Holy Spirit of Christ to the elect believer (Eph. 2:8, 9; Acts 16:14). It is the bond that unites the elect, regenerated child of God to Christ; and in the power of this faith the believer receives the truth of the gospel, embraces Christ as his Savior, and receives all the blessings of salvation (Jn. 1: 12; 15:4,5). By this faith in Christ the believer is justified before God apart from works (Rom. 3:24; 8:33, 34; Gal. 2:16).

The Holy Spirit also sanctifies the believer, causing him to grow in grace, knowledge, and in a life of good works. Though the Holy Spirit irresistibly sanctifies God's people in this life, perfection is not attained until the believer enters glory (II Thess. 2:13; II Pet. 3:18; Eph. 2:10; Phil. 3:12).

The believer can neither totally nor finally fall from the state of grace into which he has been called, but shall certainly be preserved until he arrives at eternal glory. The security of the elect believer is grounded in God's unchangeable decree of election, in His constant love, and finally in the efficacy of Christ's atonement and intercession (Jn. 10:28, 29; 1 Pet. 1:5, 9; Heb. 7:25).

THE CHURCH

We believe that the one, invisible church of God consists of all the elect of God, gathered from the beginning to the end of the world, of which Jesus Christ is the Head (Eph. 1:22, 23). This church is gathered out of all nations, yet is united by the power of the Spirit of Christ in one faith (Eph. 4:3, 4; Rev. 7:9). This invisible church manifests itself as the gathering of believers and their children (I Cor. 1:2; Gen. 17:7). We believe that it is the duty of every believer to unite himself with his children to that congregation which manifests the marks of the true church of Jesus Christ in the world. These marks are three: the pure preaching of the Word, the proper administration of the sacraments and the faithful exercise of Christian discipline (Acts 2:42; Heb. 10:25; Matt. 18:18; 1 Cor. 5:13). For the church of God in the world Christ has ordained the offices of pastors, elders, and deacons. These office bearers represent Christ, the King of the church, and govern His church by His Word (Eph. 4:11, 12; 1 Tim. 3:1-13; 5:17). The faithful preaching of the gospel is Christ's means, both in the established church and on the mission fields, to gather and sustain His people in the faith (Matt. 28:18, 20; Acts 20:28).

In public worship our churches use the King James Version of the Bible exclusively. We view it as the most faithful translation of God's Word. We are also committed to Psalm singing, using a Psalter published in 1927. Hymns are sung by our people (using their spiritual discernment as to which ones are appropriate and on what occasions), but these are forbidden in worship services.

THE SACRAMENTS

We believe that God, in order to strengthen our faith, has ordained the sacraments of holy baptism and the Lord's Supper. These sacraments are holy signs and seals whereby God signifies to us the death of Christ and seals to us the righteousness which is by faith (Rom. 4:11). In the new dispensation baptism is a sign and seal of God's covenant of grace, as circumcision was in the old dispensation (Col. 2:11, 12). We believe the Covenant of Grace to be the relationship of friendship which God in His own sovereign mercy established with elect and fallen Men in Christ Jesus, making them His children and heirs. In this covenant God has promised unconditionally, as to Abraham, the father of all the faithful, to save an elect people in Christ (Gen. 17:7; Gal. 3:16,29). As God gathered this seed and His church centrally from the Jewish nation in the Old Testament, He does so now from every nation, tribe, and tongue. In harmony with this truth of the covenant we believe that infants of believers are "included in the covenant and church of God; they must therefore by baptism, as a sign of the covenant, be also admitted into the Christian church; and be distinguished from the children of unbelievers" (Heidelberg Catechism, Q & A 74; Acts 2:39; 1 Cor. 7:14). We believe that the sacrament of the Lord's Supper signifies conscious fellowship by faith in Him to the worthy partakers of this sacrament (I Cor. 10:16; Matt. 26:26-28).

THE CHRISTIAN LIFE

We believe that the Holy Spirit works in the child of God lifelong gratitude to God for so great a salvation (Isa. 43:21; Tit. 2:14). Our gratitude to God is manifested in the daily crucifying of our old nature of sin and in the performance of every good work (John 15:4-5). Our good works proceed out of a true and living faith, are in harmony with the law of God, and are performed to God's glory (Mic. 6:8; Rom. 11:36; 14:23; 1 Cor. 10:31). The Scriptures teach the necessity of a God-centered life in every aspect of our earthly pilgrimage. In a day of increasing divorce we believe that the Scriptures teach that marriage is an unbreakable lifelong relationship between a man and his wife established by God (Eph. 5:30, 31). The Christian in his vocation must labor diligently and submissively, not as men pleasers, but fearing God (Col. 3:22-25). The Christian is called to submit himself to the government of the land as the authority which is ordained by God (Rom. 13:1-7). And with regard to the church, the believer is called to be zealous for God's cause, faithful in his worship attendance, and diligent to minister to his fellow saints.

In harmony with the truth of God's covenant with believers and their children we have established parental schools, governed not by the churches, but by Reformed believers. These schools are to prepare our children for their occupation in life and to give them a biblical world and life view. Our Christian grade schools are found in Lynden, WA; Redlands, CA; Loveland, CO; Doon and Hull, IA; Edgerton, MN; South Holland, IL; and three schools in the Grand Rapids, MI area. In both Lynden, WA, and Grand Rapids, MI Protestant Reformed parents have established their own Christian high schools as well.

THE FUTURE

We believe that although physical death is God's judgment upon sin, the sting of death is gone for the believer, and death is the means by which God brings him immediately into conscious glory with Christ in heaven (Lu. 23:43; 1 Cor. 15:55-57; II Cor. 5:8). The unbelieving and ungodly bear the punishment for their sin not only in this life and in death, but also forever in hell (Heb. 10:29, 30; Rev. 20:15).

We believe that the millennium is now, in which Christ exercises His Kingship in the preaching of the gospel and the gathering and preservation of His people. We reject the idea of a future earthly kingdom-reign of Christ in Jerusalem for 1,000 years (Jn. 12:31, 32; Rev. 20:11-15). We believe that at the second coming of Christ the bodies of all men will be raised out of the dead and re-united with their souls. All will then be judged according to their works and those saved in Christ will be partakers of Christ's life in eternal glory and those that have not believed will receive everlasting and just damnation (Jn. 5:28,29; 11 Cor. 5: 10). We await that great day of Christ's personal, visible return with a most ardent desire, to the end that we may fully enjoy the promised fellowship with God in Christ Jesus our Lord.

These are the basic beliefs and teachings of the Protestant Reformed Churches in America. If you should have any questions or comments, or if you would desire more information, please write us:

The Mission Committee of the PRC

4949 Ivanrest Avenue

Grandville, Michigan 49418

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PROTESTANT REFORMED CHURCHES

Sometimes those who are not themselves members of the Protestant Reformed Churches raise questions about various aspects of our worship services. They wish to know, for example, why certain things are included in the service and other things are excluded. Likewise, they would like to understand why certain elements of the service receive so much emphasis while others are given less attention. These are good questions and are worth the asking.

We hope in this pamphlet to answer a few of the questions which are asked of us. Although we cannot go into much detail in our answers, we certainly hope enough information is given to show the Scriptural rationale behind the elements of our worship services. If there are any more questions, feel free to write or call us.

1. One element of worship that a person unfamiliar with our services most often notices is the length of our sermons. Our services are approximately an hour and a half, and most of that time is spent listening to the preaching. For one accustomed to shorter sermons the question quite naturally arises: "Why so long?"

In the first place, we take seriously the call of Christ to His church to preach the Gospel. Paul tells Timothy in II Timothy 4:1-2, "I charge thee therefore before God, and the Lord Jesus Christ ... preach the Word; be instant in season, and out of season; reprove, rebuke, exhort with all longsuffering and doctrine." It is evident from I Corinthians 9:16 that Paul himself took this charge very seriously: "For though I preach the Gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me,if I preach not the gospel!" Such necessity to preach the Word is laid upon the church because the preaching is the very power of God unto salvation. Such also is the teaching of I Corinthians 1:18-25, which emphasizes that, "it pleased God by the foolishness of preaching to save them that believe." The preaching is the chief means of grace, for it not only works faith in the hearts of many, but it also strengthens and confirms the faith of the child of God. For that reason the sermon occupies in our services a central position. We believe it is the most important element of worship, around which the rest of our service revolves.

In the second place, our sermons are longer because we feel this is necessary to do justice to the explanation of a passage of God's Word. It is true that some passages require less time to expound than others, but enough time must be allowed in order to give a passage its due. If this is not done, we believe, the Word of God is often given a rather cursory and superficial treatment. For this reason we allot more time to the expounding of the Scriptures. Neither does this present a problem as far as attention is concerned. At a very young age our children are taught to sit in church and quietly meditate on the Word being preached. As they grow, their hearts and minds become trained in this spiritual exercise, and as a result they learn to concentrate on the preaching.

2. Another aspect of our worship that reveals itself almost immediately is the quiet, reserved atmosphere that surrounds the service. This often prompts the question, "Why are your services so quiet and solemn, and not lively and joyful?" Again, this is a legitimate question, although we must keep in mind that being quiet and solemn does not mean that our services are not lively and joyful. Sitting under the lively preaching of the Word gives us the greatest of all joys. We are a happy people who rejoice in the salvation given us by God through our Lord Jesus Christ. The solemnity of our services should not at all therefore be equated with an absence of joy.

We believe that, when entering the house of God, we are spiritually entering into the very presence of God Himself, and into the presence of Christ. Since God is the sovereign, majestic God of heaven and earth, the Holy One Who manifests Himself in all His glory, we ought to come before Him with fear and trembling. As the prophet exclaims in Habakkuk 2:20, "But the Lord is in His holy temple: let all the earth keep silence before him." We too must in silence bow before our God. We attempt, also, to keep out of the service anything that might draw attention to man and away from God. We wish our services to be God glorifying. This is done best, we believe, when we worship quietly and reverently. We follow, therefore, the injunction of Solomon in Ecclesiastes 5:1, 2, "Keep thy foot when thou goest to the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do evil. Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God: for God is in heaven, and thou upon earth: therefore let thy words be few."

3. In a certain sense the answers to the two questions just asked constitute the answer also to this third question which is often asked: "Why is there no time given to special music or other special ministries during the worship service?" Before answering this question it must be understood that the Protestant Reformed Churches have nothing against choirs, musical groups, or any others who have received of God special gifts that can be used for the benefit of the church and God's people. Many of our churches have their own choirs which do a splendid job of singing sacred music. But, it is true that our churches do not give to these a place in our worship services. There are two reasons for this.

In the first place, we believe that the time spent in worship ought to be used to accomplish the official ministry or work of the church. The calling of the church is to administer the means of grace. These are the preaching and the sacraments. Our worship services are devoted entirely to these therefore. Anything that might diminish time spent under the preaching (the power of God unto salvation, remember!) ought simply to be excluded from the worship service. There is surely a place for singing by choirs - but not in the worship service.

The second reason we avoid any kind of special music or other ministries during the worship service is our desire to focus our attention on God alone. This is best done under the preaching. Special music and ministries, though perhaps not intended to, often turn our attention to persons rather than God. Even if this is not always true, nevertheless we believe it is a danger. So we try to avoid this by keeping our services simple and centered in the Word of God preached.

4. A question that is often asked by those who are not familiar with Reformed churches in general is: "Why do you, in one of the services each Lord's day, preach on the Heidelberg Catechism rather than on a particular passage of God's Word?" Before answering this question we ought to review this practice of our churches. Churches of Reformed persuasion adhere to three creeds written around the time of the great Reformation in Europe (16th century). These creeds are: The Belgic Confession (1561), The Canons of Dordrecht (1618-1619), and The Heidelberg Catechism (1563). The Reformed Church Order requires that Reformed churches must, as much as possible, in one year's time preach their way through the Heidelberg Catechism. Our churches follow this practice. The question is: "Why?"

The answer: in order that the people of God might receive systematic instruction in all the truths revealed in God's Word. If a minister simply chooses passages to preach, it is very easy for him to overlook certain truths of the Bible which need to be taught and understood by his congregation. He does not necessarily do this purposely; it simply happens. Certain doctrines of Scripture are inadvertently overlooked. The result is that the congregation can easily forget these truths, and the church grows weaker. To avoid this problem our Reformed fathers required that a minister preach his way through the Heidelberg Catechism. This confession in a warm, personal way presents all the great truths of the Bible, and by preaching through it a congregation is consistently reminded of these truths. We believe the practice is, therefore, a good one.

But is it right for a minister to preach out of a Confession rather than the Bible itself? That too is a good question. The answer is "Yes," as long as the Confession itself is thoroughly grounded in, and therefore an expression of, what the Bible teaches. Then when one preaches out of the Confession he is also preaching out of the Bible itself. In fact, he is constantly making reference to many passages of the Scriptures, showing how the truth he is proclaiming is indeed biblical. By using the Heidelberg Catechism the minister is able to blend together the many passages of the Bible that teach a particular truth and to unfold for his congregation that truth in all its beauty. For that reason our members have always enjoyed Heidelberg Catechism preaching.

5. One last question that often arises in the mind of one who visits our worship services is: "Why do you sing versifications of the Psalms rather than hymns?" Again, before answering this question we would like it to be understood that there are many hymns we do enjoy singing, as long as they are thoroughly biblical. Yet, we admit, that when it comes to congregational singing during the worship service we are indeed partial to Psalm singing! Our congregations have come to love singing out of The Psalter as one can usually tell when singing together with us.

There are two reasons we use versifications of the Psalms rather than hymns. The first is: Psalms are biblical. The Psalms are songs inspired by the Holy Spirit. What better way could there be to keep a worship service centered in the Word of God than to use that Word in our songs? What better way to keep error out of the church than to limit the songs for worship to God's inspired songbook? Too often error has been introduced into the church by allowing the sweet and melodious, yet heretical, music and words of men to be sung in the church. Singing versifications of the Psalms safeguards the church from this emotional and therefore alluring way which the enemies of the church, at times, use to lead her astray.

A second reason we use versifications of the Psalms is found in their content. As churches we emphasize the sovereign majesty and glory of our God. We preach of His sovereign rule, His sovereign grace, and His sovereign purpose for all things. The Psalms are filled with this emphasis. They are filled with depth and meaning, as opposed to many (not all) hymns which are rather superficial in character. Since the Psalms express the glory and might of God we enjoy singing them because they best express our faith. For that reason we continue the practice demanded of us by our Reformed Church Order in Article 69, "Only the 150 Psalms of David, ... shall be sung."

We hope the answers given to these few important questions will assist you in understanding why our worship services are conducted the way they are. If you have further questions about the issues addressed in this pamphlet, or if you have questions about other issues, feel free to call or write us.

Resources

Loveland Protestant Reformed Church
705 E. 57th Street
Loveland, Colorado 80538
Pastor: Rev. Garry Eriks
Phone: (970) 667-1347
e-mail: gjeriks@juno.com

Home Page: http://www.prca.org

(Free Bulletin on doctrinal issues)

Hope Protestant Reformed Church
1307 E. Brockton Ave.
Redlands, CA 92374
Pastor: Rev. Arie denHartog
Phone: (909) 792-6776
e-mail: 104311.2766@compuserve.com

(Free Reformed Witness newsletter)

Peace Protestant Reformed Church
18423 Stony Island Avenue,
Lansing, IL 60438
Pastor: Rev. Steven Houck
Phone: (708) 418-0210
e-mail: rystvn@flash.net
(Free Reformed Witness in Literature)

Randolph Protestant Reformed Church
229 Hammond St.
Randolph, WI 53956
Pastor: Rev. Steven Key
Phone: (920) 326-5642
e-mail: key@internetwis.com
(the Reformed Pulpit list of tapes)

Hudsonville Protestant Reformed Church
5101 Beechtree Ave.
Hudsonville, Michigan 49426
Pastor: Rev. Barrett Gritters
Phone: (616) 669-5380
e-mail: barrygritters@cs.com
(Newsletter , audio and videotapes)

The Reformed Witness Hour
Box 1230
Grand Rapids, MI 49501

Radio pastor Rev. Carl Haak
Phone: (708) 980-8941
e-mail: 76021.1641@compuserve.com
(Free Printed Sermons from the RWH)

Reformed Free Publishing Association
4949 Ivanrest Avenue S.W.
Grandville, Michigan 49418-9709
Phone: 616-224-1518 Fax: 616-224-1517
E-mail: rfpa@iserv.net
(Free RFPA Catalog upon request)

The Standard Bearer
P.O. Box 603
Grandville, MI 49468-0603
For new subscribers in the United States to the Standard Bearer, there is a special offer: a ½ price subscription for one year--$8.50. Free sample copy upon request
E-mail: doezema@prca.org     

The PRC Teachers' Institute
5111 Ivanrest Ave.,
Grandville, MI 49418 USA
(Perspectives in Covenant Education) 

Protestant Reformed Theological School
4949 Ivanrest S.W.
Grandville, MI 49418
Phone: (616) 531-1490
FAX: (616)531-3033
e-mail: doezema@prca.org

Beacon Lights
P.O. Box 375
Jenison, MI 49428
(Sample copy available upon request)

Distributed By:

The Protestant Reformed Fellowship of Fayetteville

2926 Breezewood Ave

Sunday Worship Services:1000 A.M. and 5:00 P.M.

Wednesday Bible Study: 7:00 PM

P.O. Box 53482 Fayetteville, NC 28305

Phone 910-221-0172 e-mail: pml3@msn.com

Internet: http://www.rsglh.org/ http://www.rsglh.org/frf.htm
Listen to the Reformed Witness Hour

each Sunday at 9:30 A.M.

About the PRF:

The PRF is a group of families and individuals drawn together by God around the truths of the Reformed faith. We follow the "Three Forms of Unity" (Heidelberg Catechism, Belgic Confession, and Canons of Dordt) as our creeds. Our goal is to establish a formal relationship with the Protestant Reformed Churches in America, and ultimately to form a Protestant Reformed Church in our community. We are now under the guidance and leadership of the Eastern US Home Missionary of the PRC, Rev. Jai Mahtani, who will make recommendations to the Domestic Mission Committee of the Protestant Reformed Churches in North America. This will make possible the calling of a missionary to help establish a Protestant Reformed church in our area.

Our Missionary, Rev. Jai Mahtani, can be contacted at:

Telephone: 412-371-2299

Toll-Free: 1-877-774-3571

e-mail: jaimahtani@msn.com

We would love to hear from you.

Call or write. Better still, come join us in worship!
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