FILTER BY:

Evangelism means different things to people of the present era of the church. To the Roman Catholic, evangelism means the extension of the Romish church to many lands and has as its objective the aggrandizement of the hierarchy and the enlargement of the number of “the faithful.” The means used to accomplish this end may vary widely and include the use of military force as in Middle Ages when whole armies and populations were baptized into the Church. Included also as a means to evangelism was the forming of priestly orders within the church such as the Jesuits who traveled far and wide on every continent making converts to the Roman church.

In our country, the popular idea of evangelism in Protestant churches is very different. The objective is not always the same. In some cases it is a movement to bring children into the established church and accomplish their baptism. This type of evangelism is very common in the slum areas of our large cities and is fostered particularly by the Protestant churches of English origin, notably the Episcopal Church. This practice finds its doctrinal basis in the view of that church concerning the baptism of children and the efficacy of that baptism.

Another objective of evangelism sometimes takes on the appearance of a “pep rally.” A certain church and its pastor may decide that the life of the church is such that it needs to be stirred up and made more active. Arrangements are made for some itinerant “evangelist” to speak for a series of meetings. The speaker arrives at the church, his coming having received the widest publicity from the pulpit, in the church bulletin, in the public press and often including radio and TV announcements. He is often accompanied by a group of musicians to support his meetings. The actual message at the meetings is often accompanied by a song service which serves to “warm up” the crowd. The songs are buoyant in character but superficial in content and often are very sentimental and emotional in quality. The “evangelist” speaks and as often as not, his message is primarily an appeal to “get saved.” He may embellish the message with a discourse on hell or heaven and he may tell some funny stories which border on the sacrilegious, or he may hold forth on some favorite views of his particular brand of dispensationalism. The idea of this type of so-called evangelism is to “win souls for Christ” and pep up the local church, and its success is reckoned in the number of converts and the degree of emotion evoked in the members.

To us who hold the Reformed faith, evangelism means the Scriptural preaching of the Gospel. That implies, first of all, that the preaching is done by ordained ministers of the Word of God. It is the calling of the church to see to it that only the truth is preached through faithful ministers. Secondly, the content of the preaching is the message from God that He fully and completely saves to the uttermost those whom He has chosen in Christ. Thus the true evangelist brings the message of the mercy and love of God for a people who are saved by the way of the Cross and the resurrection of our Lord. We then hear from the true evangelist a God-centered message of salvation. This preaching is not man centered and its effectiveness is not measured by the number of converts. Its effectiveness is really gauged by its conformity to the teaching of Scripture.

The reaction of the hearers to the preaching of the Gospel is an indication of the purity of the preaching. The reaction is two-fold: the believers are quickened and rejoice and the unbelievers reject the Word and hate the preacher and his message. A notable example is the ministry of our Lord Himself. In Luke 4 we find Jesus preaching in his home town of Nazareth and the literally quoted the Gospel as it is found in Isaiah in authoritative fashion, and the net result was that this townsfolk wanted to throw him from a cliff.

Also, in modern times we see the fulfilment of the word of Christ, “They have hated Me and they will also hate you.” It is only about one hundred years ago that the first Christian missionaries who were of Reformed persuasion came to Korea to preach the Gospel. They were three in number and in a short time all were martyred in a brutal slaughter. Yet the true believers were there also and the fruit of these evangelists is that today the Presbyterian church has flourished in Korea as nowhere else in Asia.

Indeed, we believe in evangelism, true evangelism. For we know that Christ gathers His church out of all nations, kindreds and tongues and from the four corners of the earth. That is His work. The duty which He has laid upon us as church institute in the world is to be faithful to the message which we have heard from the beginning. “Whosoever believeth that Jesus is the Christ is horn of God,” I John 5:1. This is true evangelism. May we be faithful to proclaim it in word and in deed.

“Big revival sweeps Campus at Wheat­on College”, stated the first page head­line of the Chicago Daily News one day during the second week of February. Accompanied by several pictures of stu­dents giving a testimony, the news re­porter described the revival that was taking place at Wheaten. For thirty eight consecutive hours students filled the chapel and waited their turn to go to the rostrum to confess their sins, large and small. All sought to give a testi­mony and the meeting was carried on through the night and the next day. Many went without meals, without rest and many did not leave the chapel.

Newspaper accounts in the daily pap­ers and via the radio gave reports of the progress of the revival. Testimonies were quoted by the reporters and the whole situation was explained by college officials as a spontaneous thing, in fact, it was said that this was proof that the Spirit of God hovered over the campus at Wheaton.

Those who have been trained in the Reformed way of life are inclined to re­gard this type of thing with tongue in cheek. Revival has come to mean for us a situation where one receives an emo­tional appeal appropriately timed and appealing to the ego of man and finally when the stage has been set, a climax distinguished by the altar call or “saw­dust trail” as Billy Sunday called it.

The revival at Wheaton seemed to fol­low a different pattern however. This display of religious fervor took place before the scheduled speaker had an op­portunity to exercise the usual formula. Thus they would have us believe that this is the genuine article, this is the true testimony.

We are not of those that take a hard boiled attitude toward those who give a Christian testimony but we are of those who “try the spirits whether they are of God”. I John 4:1. Careful examination of the situation at Wheaton College shows the testimony as reported in the press was noted for its emphasis on the pronoun I. I was a sinner; I told lies; I cheated on my college papers; I lived in sin; I tempted my fellow students; I stole! I . . . .; I . . . .; and finally I accepted the Lord Jesus Christ.

Will this type of testimony stand in the glaring light of Holy Scripture? I submit to you the fact that Scripture from cover to cover tells us how God saves His people, how God works His salvation, how God gives His grace to me, how God accepts me a sinner. This is the unfathomable mystery of all ages that it is possible for a righteous and Holy God to save sinners, such as we are by way of the cross of our Lord Jesus Christ.

We hope that if this editorial falls in the hands of those who attend Wheaton College that we do not leave the impression that we ridicule Wheaton as worldly people do. No, we affirm that Wheaton must return to the Reformed faith in which it lived in former days under Pres. Buswell and fill the intellectual vacuum which is the result of walking the prim­rose path of Arminianism. We main­tain that faith seeks knowledge and the knowledge gained from Scripture causes us to say only one thing, “God be merci­ful to me, a sinner”.

In the course of the next few weeks you can expect to; hear that the consist­ories of the Protestant Reformed churches in various areas will hold a formal observance of the twenty-fifth annivers­ary of the founding of our churches. This is indeed fitting and proper and we look for the interest of the young people of our churches in a matter such as this.

The past twenty-five years really is a significant period for our churches. Known to all of us is the fact that dur­ing this period all of our Protestant Re­formed churches were called into being. During this period our parents were given the responsibility to support and re­affirm their confession of the Reformed faith..

A vast change has come over the life of our churches during this era. This period started out in a wave of contro­versy concerning fundamental doctrines of our Reformed faith. Much of the ma­terial published at that time was written in the Dutch language and to a certain extent is lost to this generation. The rapid transition of our families from Dutch parents to American citizens of Dutch ancestry and the subsequent aban­donment of the Dutch language has its implications for us.

First of all it means that we are in a very unique position. We, the children of our parents who carried the brunt of the struggle in the early years of our churches, find that we have been almost completely cut loose from the culture and religious development of the Nether­lands and we find ourselves living in a culture rooted in England and American society.

We feel that it is not amiss to point out that in this situation we must avoid the pitfalls of forgetting the heritage of our fathers. There were generations in Israel during the Old Testament period who did forget the work and teachings of their fathers. During the New Testa­ment era the history of the church often followed the same course. May we take heed to the lessons of history and seek the truth of the Reformed faith with sincere hearts and with clear minds dedi­cated only to the current teaching of Scripture that God is God and that all His creatures do His bidding and that He loves His own chosen people by sav­ing them through the death and resurrec­tion of our Lord Jesus Christ.

In our editorial last month, we pointed out that the need for a Protestant Re­formed Seminary and Normal School building exists and that the need is an urgent one. We also mentioned that the young people of the Protestant Reformed churches can make a valuable contribu­tion to the erection of such an institu­tion.

Since that editorial was written, there has been another factor which impresses us with the fact that we are confronted with a challenging situation. During the last month the Theological School Com­mittee appointed by our last Synod has received several applications from young men in the Netherlands who desire to study at our seminary. Whether it will be possible for them to come to this country and study as they desire is still a matter of conjecture because of the difficulties involved with the immigration authorities.

We mention this fact because it indi­cates a trend. People in various places and through various means are coming to realize that training in the Protestant Reformed doctrine and world view is a thing to be desired. Not only are people in the Netherlands interested but we have good and sound reasons to believe that there are others in this country who, al­though outside of the Protestant Re­formed churches, are desirous of training that will better; fit them for the ministry of the Word of God in the churches where they have been given a name and place.

We submit to you the hard fact that our facilities are not good enough to meet this challenging situation. We be­lieve that there is a trend toward the recognition of the fact that the Protest­ant Reformed churches stand for sound, Reformed theology. Living in our own churches, we may feel somewhat com­placent at times but we ought rather to have a vision of the possibilities which we have, to increase the scope of our testimony.

This situation has the character of a challenge because we may be called upon to exert considerable; effort to realize the goal of a Seminary building having good facilities to train men in the minis­try of the Word.

As a suggestion toward meeting the challenge, we think it would be a fine thing if our churches would celebrate the twenty-fifth anniversary of their exist­ence by establishing a fund to be used in the erection of an adequate theological seminary building. Let’s meet the chal­lenge!

There are times and situations which come about in the history of the church of Christ on earth when needs of various types arise. At times in the past, there has been the need for leadership to lead the church in the path of reformation. The need for funds in the deaconate during the depression period was also there. The need for adequate church buildings came up and was met. Many other needs of the church have arisen in the past and the needs have always been met in one way or another.

We wish to point out that there is an urgent need among the Protestant Re­formed churches which is not being met. It is the need for a theological seminary building. Ever since the Protestant Re­formed churches began to train men for the ministry, that training and work has been on an emergency basis. That is, the faculty has been provided and still is provided by ministers who have given such time as they could spare from their regular duties as ministers in the congre­gations to which they have been called. Moreover, the quarters in which the in­struction is given partakes of the nature of an emergency arrangement. Also, no living quarters or dormitory space is available for students outside of Grand Rapids who may desire to attend the seminary but are not able to do so be­cause they cannot supply themselves with living quarters. In addition, the proper library facilities have been and still are very limited. More could be said but we feel that enough has been said to indi­cate that a need is arising in Protestant Reformed circles to institutionalize a seminary and a normal training school.

Perhaps the reader will feel that this is none of his affair. After all, we have consistories, classis and synod to look after these matters, and besides, we have a minister in our church, so why should I be concerned. We urge upon you the long view of things. We consider it a serious threat to the proper and adequate ministry of the Word in the future if steps are not taken today to provide for the ministry tomorrow. Furthermore, con­sistories and synods are not unaware of the problem and some steps are being taken to correct the situation. However, the help of you as an individual and you as a society member and as a member of a Protestant Reformed church is needed to carry this matter to a successful con­clusion.

We maintain that there are resources among the young people that can be used to good advantage in this cause. First of all, you as an individual should make this a matter of prayer and personal concern for the future of the preaching in our churches. Secondly, the facilities of the Federation can be brought to bear on this problem. Perhaps the largest ob­stacle preventing us from meeting this need is the lack of sufficient funds to carry this work out. The Federation board can adopt a promotional campaign and acquaint our people more intimately with the situation. We must not let the bigness of the task dismay us. This work is of vital import­ance to the church of God and He uses men, often young people, as the means to accomplish His purpose and He uses His church to preach His Gospel. We firmly believe that this is true. We could cite big tasks in the past which have been begun by young people. A shining example is the Reformed Wit­ness Hour on the radio. At its inception this was strictly an activity of the Young Men’s Society of Fuller Ave. Church. Your editor is intimately acquainted with the size of the task done there. We could mention other things. The organization and founding of the PRYPF and the publication of Beacon Lights are other examples of what Young People can do. There is a danger rather that we under­estimate our potential and do not use all our powers fully. Let us face this need for permanent facilities to train minis­ters and teachers and use all our powers given us of God to accomplish this end.

The end of the month of October is dis­tinguished, among other things, for the observance by churches with Reformed or Lutheran backgrounds of Reformation Day, a day marking the attack of Luther upon the evils of the Romish church. The history made by Luther and the Protes­tant churches is well known to every school boy and girl and the profound consequences of the Reformation are re­cognized by the believer and unbeliever alike.

On Reformation Day it is often custom­ary to recall the difficulties that con­fronted the Reformers, the tremendous power of a carnally minded apostate church and the subsequent events which clearly showed how God deals with His people and keeps and preserves His cause. Indeed the history of the Reformation is soul stirring to every child of God and a reminder of the events of the past can very well serve as a guide and source of assurance for the future.

We believe, however, that it would in­deed be a sad thing if we were to con­ceive of the Reformation as something confined to the dim past, as something which took place about four hundred years ago, and is no longer of importance for this day and age. People of sound Reformed background look at this matter differently. We should really view the reformation of the church as a continu­ous process and that in a sense Reforma­tion Day is always at hand for the church of Jesus Christ.

For some time there has been considerable interest in our circles about the Liberated Churches in the Netherlands. Although most of this interest has been shown by our parents who are able to under­stand the situation because of their knowledge of the Dutch language, nevertheless certain events have taken place in the circles of Pro­testant Reformed youth which cause us also to have interest in affairs in the Netherland churches. To promote a better understanding of the things that are taught in that country I intended to set down here some of the impressions that I have received while reading liter­ature published by the Liberated Churches.

I have before me a 32-page book­let entitled “Appeal” written by Prof. C. Veenhof and Rev. E. T. Van Den Born of the Liberated Churches. These two men wrote this appeal at the request of the federation officers of the young people’s organizations of the Liber­ated Churches as a testimony and appeal to the young people of the Synodical Churches to consider the errors which the Synodical Church­es uphold.

In the first part of the booklet, Prof. Veenhof defends the doctrin­al views of the Liberated Churches. The doctrine in question is the sig­nificance of baptism to the children of believers. This is a very im­portant question. His view of the matter is that God promises his full salvation to each one of the baptized children without excep­tion. The Scripture proof for this, Prof. Veenhof finds in the text of Acts 2:39. Our impression here is that Prof. Veenhof denies that ef­fectiveness of the promise of God. The reality of life teaches us that all children of believers are not heirs of God’s promises. Scripture itself has many examples of this fact. We could cite Cain, Esau, Absalom, Eli’s two sons and others. This doctrine can be studied with great profit by our young people’s societies.

The second portion of the booklet is more practical in nature and we find much that is of interest to us. The author, Rev. Van Den Born, cites at least seven concrete cases in which the Synodical Churches have compromised their heritage and are swimming downstream in­to the waters of worldlimindedness. We cannot mention them all here but we should like to remark about his crushing arguments against the Youth For Christ movement which is now present in the Netherlands also.

Rev. Van Den Born mentions that the consistory of the Synodical Church at Leiden has given whole­hearted endorsement of the Ameri­cans who arrived in that city to conduct a Youth For Christ cam­paign in the manner so familiar to us all here in this country. He points out that Christ has installed His church with its office bearers in the city of Leiden with the ex­press duty of preaching the Word of God. He points out that the consistory of that church has in principle abandoned its duty and turned it over to a group of Ameri­cans who arrived recently and whose origin is outside of the insti­tuted church and whose message of repentance is strictly Arminian. The wrong of the situation lies in the fact that it is Synodicals who have branded the Liberated from their fellowship on the grounds that they were Arminian.

Much more could be said. This editorial must in no way be con­strued as an endorsement of the Liberated Churches and its theol­ogy. Its purpose is to stimulate discussion and analysis of the view of those outside our circles and I hope that our societies will con­cern themselves with spiritual mat­ters such as these.

It was suggested to us that we write an editorial about a booklet which has been published by a group of people who call themselves “The Youth and Calvinism Group”. The title of the booklet which was released is “Youth Speaks on Cal­vinism” and it was written by a group of young men in Grand Rapids, presumably students at Calvin College, who feel that Cal­vinism does not come to adequate expression in the circles in which they move and the booklet which they have written is an effort to stimulate the growth of Calvin­ism.

The booklet itself is worth read­ing and is available at nominal cost from the Baker Book House of Grand Rapids. We hasten to add that when we say that the booklet is worth reading we do not say that we agree with the things which are written in it, but we only say that Protestant Re­formed young people should avail themselves of this type of literature occasionally in order to understand, evaluate and weigh the views of others outside of our circles. We feel that the training which Protestant Reformed youth receive with­in our own circles is of such char­acter that they will not be easily swayed by the booklet mentioned above.

My own personal reaction to the matters mentioned in this booklet is not very favorable. I have read the booklet thoroughly, I believe, and the first thing that I noticed was that the material was char­acterized by a certain superficial­ity. The fact that the authors are in their youth is plainly evident from the fact that their writings are not characterized by mature thought. This in itself is not necessarily bad but in connection with other aspects of the booklet it does not help matters very much.

One of the main pre-supposi­tions in this booklet is that Calvin had a program of action in all spheres of life and that Dr. Abra­ham Kuyper, the prominent leader in the Netherlands in the nine­teenth century, gave remarkable expression to that program. The authors of this booklet now call upon the leaders of the Christian Reformed Church to give an adequate expression to a Calvinistic program for the twentieth century, the modern age in which we live. This, for me, requires some proof before I can accept it.

Another pre-supposition found throughout this booklet is a certain bias or approach which stems from the acceptance of the doctrine of common grace. Although the auth­ors do not specifically deal with the question of common grace, never­theless, it colors their thinking and in that respect they reflect the things that they have been taught by their leaders. The result is that there is a lack of evidence of the sharp cleavage that should exist between believer and unbeliever, between the church and the world. This gives rise to such statements as “society will be redeemed” and that good Calvinism is in evidence when the church does not forget the social message entrusted to her.

In the chapter of this booklet dealing with Calvinism and the preaching, we really encounter some hair-raising comments. On page 55 we read that “Christian Reformed preaching, we feel, is not answering the needs of today in terms that we of today under­stand with our hearts” and further in that same paragraph we read, “We are weary of being treated as a select group, designated as Cove­nant Youth, and thus isolated from the evil world”.

Much more could be said but space does not permit it. There is merit in some of the remarks of the authors but the thinking as evi­denced in this booklet indicates a trend, a trend which I feel heads in the wrong direction. I feel that if the things called for in this booklet were realized, we would go in the direction of the Methodist Church and we could almost substitute the ideals of the Epworth league of Methodist young people for the Calvinism mentioned in this book­let and notice little difference.

Our attitude toward this situa­tion ought to be one of humility. It is easy to criticize others and become proud and thus achieve our own downfall. We must remember that if we reject the views taught in the booklet published by the Youth and Calvinism group, we must supply a positive answer as to what constitutes good Calvinism.

Good Calvinism to me finds its best expression in the second ques­tion and answer of the Heidelberg Catechism—misery of sin, deliver­ance from sin, gratitude for de­liverance. This is historical Cal­vinism and I feel that we ought to have the view of our creed as the guiding principle of our lives.

The recent assembly of notable men at the Massachusetts Institute of Technology is of interest not only to the world at large but to the Christian, especially the young Christian who is in his college years. It is interesting because in this meeting, the leaders of our age were engaged in an interpreta­tion of the time in which we live and its significance for the human race. M. I. T. is an engineering school, the finest in our country if not in the whole world. Situated on the north bank of the Charles River in Cambridge over­looking the Back Bay district of the city of Boston, its huge laboratories and buildings loom as a familiar land mark in the sky-line of the greater Boston area. From these buildings a wealth of scientific information has issued forth and in World War II this school was the source and mainspring of near­ly all the advances in the wartime in­vention of radar, electronics, atom smashers and a host of other highly im­portant technical developments which gave this country and the allied nations the margin of victory.

Since the war the flow of new inven­tions and ideas has continued but now another factor has entered the situa­tion. The leaders of this important school have come to realize that the technical output of the school must be used in a manner that will not result in the destruction of mankind nor foster a breakdown of human civilization. They have begun to try to relate their moral responsibility to their technical developments.

With this in mind, a convocation of important men from the world’s political industrial, commercial, and educational fields was called. Men such as Churchill of England. Stassen of the U. S. political scene, Maritain of Princeton University, and a host of other men of the highest repute were engaged in panel discussions and speeches on such sweeping topics as “Science, Materialism, and the Human Spirit”, “The Role of the Individual in a World of Institutions”, “The Problem of World Production” etc. We cite all this to show that we have at this M. I. T. convo­cation an attempt to form a world-life view that will meet the so-called needs of the times.

We also wish to state that some of the men appearing at this gathering were men who are atheists and proceed to work in the wicked folly of atheism and very nearly all the men, if not everyone had no adequate answer acceptable to all others. Each one appeared to have his own petty mad folly. In analyzing some of the speeches, copies of which I have in my own personal possession, I find that the answer to the problem is always materialistic.

We can cite an example in the speech of R. T. Haslam, Vice-president of Stan­dard Oil Company of New Jersey, the essence of which is that if all the energy resources of the world such as coal, oil, hydroelectric energy, atomic energy, were harnessed completely in all areas of the world, an enduring peace would follow as a consequence.

Without being trite, I want to point out to you that we hold a Scripturally authentic world and life view which teaches us that “the fear of the Lord is the beginning of wisdom”. Secondly, that the wisdom of this world, i.e., the M. I. T. convocation, is foolishness with God. Thirdly, that it has pleased God to give the wisdom of God to His own people who very often are the simple and foolish according to the standards of this world. Fourthly, that this world is not worth saving. It is, as it were, labelled with a label marked “Reserved for de­struction”. And finally that a new crea­tion shall appear at the end of time established by the omnipotent word of the Lord even as the first creation and that all the “simple and foolish of this world” shall inherit that new heaven and new earth and shall live in perfection in a glory that defies description.

Every year about this time the staff of people responsible for the publication of Beacon Lights holds a meeting. The purpose of this meeting is to discuss ways and means for producing a better maga­zine for our readers. At this meet­ing Beacon Lights really is taken apart piece-meal and every section of it is evaluated to determine if there is room for improvement and every effort is made to exhaust all the possibilities of the literary skill and other talent that may be avail­able. Your support of our maga­zine is evidence of your approval of this work in the past. In the next issue we will present the “new look” for the current season. We hope you will approve.

Among the features of Beacon Lights, we should like to place a new one. The Federation Board and the Beacon Lights staff have decided to introduce a question-box. The intention of having such a question-box is that an opportun­ity will be given for you to find an answer to certain problems and questions about the Bible which may arise either in your society or in your personal reading of the Scriptures. Thus this question-box will be confined to matters that pertain to the correct inter­pretation of Biblical passages. Other questions about Christian living will continue to be treated by that person known to our read­ers as “Schuiler”.

We have been very fortunate that we have received the consent of Rev. B. Kok of Holland, Michi­gan to edit and answer the ques­tions that may be submitted. In­cidentally Rev. Kok was present at the staff meeting mentioned above and he was able to talk again. His recent incapacity in this, respect appeared to be relieved and he was able to give us some appropriate guidance in our meeting.

We urge you therefore to submit your questions pertaining to Bibli­cal interpretation to either Miss Reitsma or Rev. Kok in order that we may all benefit from the ques­tions and answers which shall be published. If you so desire, it will not be necessary to have your name published with the question. We only ask that your questions be sincere and confined to the ex­planation of the Bible.

The book of Proverbs was written by King Solomon to his young adult son. Solomon’s purpose in writing Proverbs was “that the generation to come might know them [God’s wonderful works]…that they might set their hope in God, and not forget the works of God, but keep his commandments” (Ps. 78:6–7). Throughout the book, Solomon […]

Continue reading

The Christian is placed in many different circumstances while on this earth. Some are characterized by hardships and trials, and others are full of joy and peace. How should the Christian respond? Throughout the Bible there are numerous times where God’s people sang in response to their various circumstances. Singing in response to God’s ordering […]

Continue reading

The group of churches that John writes to in this trio of epistles had recently experienced a split because of doctrinal controversy. We do not know the exact content of the error that these false teachers were spreading, but it is apparent from John’s writing that their teaching somehow denied the truth of the incarnation—that […]

Continue reading

Jael: An Example of Christian Warfare

This article was originally presented as a speech at a Protestant Reformed mini convention held at Quaker Haven Camp in August 2021. Jael lived during the era of the judges. Deborah the prophetess was the judge who served Israel at the time of Jael. During this time, the Canaanites under the rule of king Jabin […]

Continue reading

Indiana Mini Convention Review 2021

One of this year’s “mini conventions” was hosted by Grace and Grandville Protestant Reformed Churches at Quaker Haven Camp. Located just over two hours away in northern Indiana, the camp was a perfect fit for the 120 kids and 15 chaperones who attended. A total of twelve different churches were represented: Byron Center, Faith, First […]

Continue reading

Editorial, November 2021: Catechism Season

At the point that this edition of Beacon Lights arrives in the homes of our subscribers, most young people in the Protestant Reformed Churches will have been sitting under the catechism instruction of their pastor or elders for more than a month. If our readers are honest, that observation probably comes with a (quiet) sigh […]

Continue reading