I actually have no Dutch blood but this winter I read the Three Forms of Unity of the Dutch Reformed Church (accepted in 1619), and generally read them with great approval.[1] They stand as time tested expressions of biblical Reformed orthodoxy.

The Three Forms of Unity is made up of:

• The Belgic Confession (1561)
  • History: Rooted in a French confession it was drawn up to convince the Spanish King (who owned the Low Countries at the time) that the Reformed Christians there were not heretics. It follows a traditional sixfold order of: God, man, Christ, salvation, church and last things.
  • Impression: While theological, it is warm, experiential and devotional. It frequently speaks personably using ‘we.’
• The Heidelberg Catechism (1563)
  • History: Elsewhere in Europe the prince of the German Palatinate province requested his university in Heidelberg to produce a catechism (teaching tool) to help young people, families and preachers. It contained 129 questions that followed the book of Romans: true comfort, faith in Christ (Apostle’s Creed and sacraments), true gratitude (10 Commandments and Lord’s Prayer).
  • Impression: Next to the Bible, Pilgrim’s Progress and Imitation of Christ, the Heidelberg Confession is said to be the next popular Christian text, available in numerous languages. It exudes a warm piety. My favourite is #27 & 28 on Providence.
• The Canons of Dort (1619)
  • History: These were written in response to the Remonstrants (Protestors) who were followers of Arminius and who rejected key aspects of Reformed soteriology (sovereign grace; salvation). It was produced by the international Synod of Dort held in the Netherlands. From this comes the Reformed acrostic TULIP. In each article the Synod affirmed biblical teaching and rejected key tenets of the Remonstrants.  
  • Impression: The responses were highly biblical, thoughtful, irenic and devoid of any negative caricatures. They bring clarity to confusion and are most edifying.  They truly are a life-giving and beautiful tulip.

Taking a high view of these historic Protestant Reformed confessions, continental companions of the British Westminster/2nd London Baptist Confession, makes me almost Dutch, but with one major difference, I’m an English Baptist!

​STAY TUNED FOR PART II


[1] I had read portions of them before but this was the first time I read them all. 

In Eph 4:12, the office and gift of pastors (shepherds)/elders/overseers[1] is charged with this task: “to equip the saints for the work of the ministry.”[2] While other Scriptures note other activities of this office, this is important. What does this rich phrase mean?

Firstly, notice that it is an every member ministry. While pastors used to be (and sometimes still are) called ministers, every member of the church is indeed a minister (servant) to be involved in a ministry as Christ has gifted them. Neither should the pastor tightly guard ‘his ministry’ nor should members consign their work of the ministry to the pastors. The Reformation, and indeed Baptist thought, recovered and advances an every member ministry. The elders are involved in ministry (and can have a ministry) but their specific ministry is equipping the saints for the work of the ministry. Ministry is service, or the work Christ is calling His church to do in the Great Commission and Commandment. Ministry is multiplied when many are involved. (Saints are those who’ve been made holy through faith in Christ, which through membership and baptism make up the Ephesian church). Every saint has a gift and is called to use in both in the gathered and scattered sense of the Church.  Then and only then can the local body be as effective as possible.

To equip, their calling in this verse, is why they were gifted with teaching (v. 11). To equip is a rich word (translated complete in the KJV, which links it also to the idea of holiness, something mirrored in the character qualifications for elders and deacons). In the ancient world one would equip (outfit) a ship for sailing, equip (supply an army for battle); one might even think of equipping (furnishing) a store to open. Equipping means providing someone what they need in order to do their job. Leaders provide members with teaching, by telling and showing, in order that they may be healthy, fit and able members of the body.  

Teaching binds the wider list of gifts/offices together and is emphasized in “the shepherds and teachers;” with even shepherds feeding their sheep (i.e. or elders ‘being able to teach’). Teaching is not just about knowledge transfer but teaching that sustains and matures and enables. It appeals to the head and the heart. The primary teaching tool in the church is the preached word on the Lord’s Day. There are other teaching opportunities as well from literature, Bible studies, focused workshops, etc. Through these members are fed and their gifts enabled as they apply the wider teaching to their specific giftings.

However, there are other forms of teaching, which fall more into a showing vs. a telling category, or are more pastoral. Shepherds not only feed (teach) but care, guide, discipline, encourage, etc. Here the sheep are taught through prayer, example, visitation, counsel or one-to-one ministry. He helps them to recognize their giftings and then encourage and develop them. Being with the sheep also helps the shepherd better apply teaching to the congregation.
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But not only are these leaders called to ‘equip the saints’ the saints are called to take advantage of the leaders whom the ascended Christ has gifted to its church. The success of the church does not only depend on leaders equipping but the extent to which members take advantage of their leaders. Do they sit under God’s Word, attend core events, ask their counsel, etc. The whole body must equip for and take advantage of the gifts Christ has given.


[1] While the immediate context speaks of gifts the use of the definite article along with other parallel lists of officers conveys that this lists gifts and offices. Truly, these ought to go together, as the church should only appoint to its offices those she believes have been gifted by God.

[2] Their teaching also has the effect of producing maturity that leads to unity. 

Imagine you were afforded membership in a prestigious orchestra with a notable patron. Now imagine that instead of achieving excellence together, or even attempting to play well together, each member of the orchestra splintered off. Some went to play at a local jazz club, others at the honky-tonk, others at a choral ensemble and still others at a concert. That would certainly be a shame and greatly displease the patron.

The patron of the Church is the Lord Jesus Christ. In Him, all true Christians, local churches and the Church, have an objective spiritual unity that they have received by grace. However, the more pride is displayed, what is meant to be a unified orchestra can often descend into different venues (individualism, cliques, denominations, etc). This is disunity.

Yet, return to the scene of the orchestra trying to play well together. This is like a church with no visible animosity but that struggles to become fully unified. One might say that they have visible harmony but not the full visible unity that the patron of the orchestra desires. When there is complete visible unity everyone is playing their part, every note is perfect, every instrument comes in when it should, etc. There is no rivalry or dissension, no self-will but a desire to do God’s will. The key desire is to work together to please the patron. This is ideal of unity existed in the early Church, which was “one heart and one soul.” (Acts 4:32).  

To be fair, harmony and unity are close synonyms, but they are different. Harmony is ‘the state of peaceful existence and agreement’ whereas unity is ‘the state of being in agreement and working together.’ Unity is stronger than harmony. A harmonious church is at peace and yet subtle friction prevents it from moving forward at full speed. A unified church is at peace and of one vision with no inhibitors such that it races forward to fulfil its vision. Christians have objective spiritual unity in Christ but the process of arriving at a corresponding visible unity takes much more work. Sometimes the final push from harmony to unity can be greater than moving from disunity to harmony.

What things prevent a church from visible unity? Or, what factors can cause a church to have harmony but not unity? Here are a few factors/tensions/differences: secondary doctrines; ideas about the ways of doing things (philosophies of ministry); members and non-members; new to church vs. established members; generation/age; changes brought by growth (things aren’t the same as they used to be); spiritual immaturity and spiritual maturity; the changes needed to adapt and grow; strong and unique personalities; how things are communicated/decided, etc. Can you think of others?

We live in unique post-Christian times that present both challenges and opportunities to unity. An opportunity is that much militancy over some differences has diminished as minority status has forced us to see commonalities. There appears a genuine desire for unity. However, cultural pressures, the influx of different people from the quiet revival, and a host of other factors, can mean churches end up with harmony but not unity.

It’s far easier to spot differences that might lead to harmony than it is to overcome them towards greater visible unity. How do you move from visible harmony to visible unity?: remember the objective spiritual unity and attitudes necessary to foster unity in places like Ephesians 4; pray together (and for unity); spend time together in worship, fellowship and service; study the Word together and submit to what it says; have honest respectful conversations; be patient with each other and the process—movement from harmony to unity can take time. (God not only sanctifies individuals but churches). Finally, remember this; it is worth it as Jesus will be pleased, our witness enhanced and our joy made complete.
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May the Church of Jesus Christ become the great orchestra for God’s glory that she is intended to be!

Today is sunny and mild, the birds are singing and the sap is dripping. Spring is on the way! What a wonder and wisdom is there in our Creator God in making the seasons. Truly, Ecclesiastes is speaking about seasons in life, however, God has demarcated those with natural seasons: winter, spring, summer and fall. These seasons divide the years that make up our lives. Now, we may gripe and complain—too much snow, it’s too hot—however, truth be told, we’d complain if we lived anywhere else than the northern hemisphere with its seasons. Every season is unique. We anticipate a season coming, dwell within its presence and then long for its end. It is impossible to tire of the wonder that God in His wisdom has imparted to us. Let us praise God together as the season changes.