The Reformed Free Publishing Association (RFPA) is an independent, non-profit organization founded in 1924 for the purpose of witnessing to the distinctive Reformed truth.
Subscribe to our mailing list to stay up-to-date with promotions, new products and our community. I have worked with a wide variety of musicians over the past seven years, crossing many genre.
When I was a young kid I lived in Norwich and spent virtually all my pocket money in Backs Records, Norwich’s legendary independent record shop, in the City’s famous Swan Lane, now occupied by the Whiskey Shop. The seven inch record covers were displayed behind the counter in an enormous and ever changing grid of the most potent, political, graphic and human distillation of anger, wry humour, irony and revolt I had ever witnessed. On my Saturday visits I would stand gawping for ages in the middle of the shop, entranced at the artwork that completely covered the walls, lost in an alternative world of hope, humour, anguish and rebellion, a million miles from school, home and the doom laden news of riots and impending nuclear war.
I had previously gone for the UK Subs, the Pistols and the Clash as well as more commercial stuff but when I started shopping in Backs it didn’t take long to work out that I could get more from my quid or two pocket money if I bought records on the Crass label. With CRASS I could sometimes even afford two singles a week and would get a couple of amazing nihilistic monochrome posters by Gee Vaucher & co to stick on my wall, (which grew week by week to look more and more like the shop) plus the music was brilliant and educational and I could read the backs of the poster and read loads of amazing info exposing the bullshit of the system, which started me reading about politics, greed, history, genocide, state violence, control techniques, brainwashing, propaganda, direct action methods etc. Then one Saturday I went into Backs with my pocket money and saw a WHOLE ALBUM for ?1.75!!! When I got it home and put it on the record player and started reading the massive fold out cover I was quite amazed by the variety of tracks screaming, poetry, the Jazz 78 gramophone manipulation and drunken ranting, and home taped weirdness and guttural snarling, there were some absolutely great tracks on it, some were pretty awful but one of my favourites was Napalm by the Disrupters from (incredibly, as I thought at the time)  Norwich. Me and my pals soon found out from their elder brothers who were ‘proper punks’ (unlike us snotty part-time herberts) that the Disrupters were releasing their first single ‘Young Offender’ which we all went and bought from Backs.
I carried on buying their vinyl through the eighties long after I moved near London; just in time to catch the birth of UK hip hop and London train graffiti.
Anyway……thirty one years after Bullshit Detector,  I discovered they’ve reformed, still sound amazing, still writing great songs, sounding as tight as ever, have lost none of their morality or venom and are back out gigging and with a new album, so they were kind enough to do to an in depth interview for the current issue of LSD magazine, along with loads of artwork, and their in-house poet Prem Nick did an interview also and kindly contributed some poems and rantings for the piece!
Are you using the Bible to regulate your relationships with the people God has placed in your life? But is there peace only through Jesus Christ?  Will not the antichrist achieve world peace when his kingdom is at its pinnacle?  Will the world not be able to say then, “We have established true peace?”  Read the beginning pages of this chapter for answers.
This year marks the 60th anniversary of the Schism of 1953 within the Protestant Reformed Churches.
Rightly, both friend and foe of the magazine perceive the Standard Bearer (SB) as the literary voice of the Protestant Reformed Churches in America (PRC).
In an address at the 1945 RFPA annual meeting, the cofounder and first editor of the magazine, Herman Hoeksema, said, “The Standard Bearer wants to send forth a trumpet blast of no uncertain sound. Little did Hoeksema know that in a few years the SB would have to give a “trumpet blast of no uncertain sound” regarding the doctrine of the covenant for the defense of the Reformed faith within the PRC themselves. To celebrate schism in the church of Jesus Christ, schism being a gross, public sin that does damage to the visible church of Christ, is inappropriate. The main instrument of the Spirit of Christ in this work, other than the sermons preached by the faithful PR ministers, was the SB. The crucial importance of the SB for the PRC and their confession of the truth of the gospel of grace in the schism of 1953 was not the first time the magazine had functioned in this capacity in hard times.
Quite directly, the SB occasioned the formation of the PRC as a separate Reformed denomination.
In the early years of the PRC, the SB was the main means of the expansion of the denomination among Christian Reformed people who shared the PRC’s rejection of common grace and convictions concerning particular grace and the antithesis.
The SB vigorously and uncompromisingly defended the unconditional covenant during the internal struggle of the PRC in the early 1950s that culminated in the schism of 1953.
By its own admission the federal vision is nothing other than the development of the doctrine of a conditional covenant that the PRC repudiated in 1951 by the adoption of a synodical document called the Declaration of Principles, and in 1953 by the discipline of a minister who was preaching the conditional covenant.
The important work of the SB on behalf of the PRC and the Reformed faith and life is not finished.
If ever there were a time when such a blast should be sounded throughout all of Reformed Christendom, it is the present.
This means that the editors and writers of the magazine must be willing to be studiously ignored by the wider Reformed community in their magazines and journals, as though the content of the SB is unworthy of consideration.
But if history lasts another one hundred years, Reformed scholars somewhere in the world (for the Reformed faith will endure; God grant that it may be in the PRC) will write that, in the midst of shameful embarrassment at the Reformed, Christian faith and life and in an environment of dreadful apostasy, there was a magazine known as the SB that kept and fought for the faith of Jesus Christ according to the Reformed religion. Battle for Sovereign Grace in the Covenant is a timely publication, examining the controversy over the doctrine of the covenant. Historically, the book covers the provisional adoption of the Declaration of Principles in 1950, through the tumultuous period of controversy leading up to and following the synod of 1951, and concludes with the schism of 1953 and the subsequent return of the schismatic churches to the CRC.
The author focuses primarily on the Declaration of Principles, the document that precipitated the controversy.
The author also draws out some important implications of the Declaration for Reformed churches today.
Second is the application of the Declaration to the current controversy surrounding the federal vision, a theology that teaches on the basis of the conditional covenant that God gives the covenantal promise to every baptized child and that the fulfillment of that promise depends upon the child’s fulfillment of the conditions of the covenant.
In this regard this book is a very worthwhile read for anyone, young and old alike, who cherish the truth of the covenant and who desire to see this heritage preserved for the good of the church and the glory of God. Calvin’s Calvinism features the treatise written by Calvin in 1522 on the doctrines of predestination and providence represents his mature thoughts on these subjects.
Thank you for your valuable publication of the eBook version of the Church Order Commentary. The third book in the Reformed Spirituality series, this book again consists of meditations by Protestant Reformed minister and theologian, Herman Hoeksema. This set of beautiful meditations demonstrate that genuine spirituality rises from and ends in the glory of God, for the zeal of the soul for God's glory is the most profound spirituality.
Don't miss the first two volumes of this wonderful series, available in both print and eBook formats!Click here to order book #1, Peace for the Troubled Heart, and click here for book #2, Communion with God. Thus, it seems appropriate to start out with a series of posts on one of the RFPA’s newest titles, The Fruit of the Spirit of Jesus Christ, by Rev. I look forward to reading and commenting on the rest of the book.  I will be glad to interact with you in the comments section under this and future posts too, so please feel free to comment! Follow us via RSS or sign up for our newsletter (in our website footer) to make sure you don't miss a post! There has been quite a bit of misinformation published for this family, and so I think it is important to put down in writing a summary of the documentation that may help researchers find the correct trail to our ancestors. In this document, I will merely summarize a bit of our family history in Germany to clarify our heritage so as to address some of the errors made by others. Another error that has been perpetuated is that our a€?Hans Martina€? must have been a young boy, under age 16, when he came to North America, and that his name was therefore not recorded, but that the a€?Hans Martin Kirschmana€? listed on the passengera€™s list must have been his father.
But, to help convince others of that claim, leta€™s begin our story with actual confirming documents from Germany. In this paper, we will start with: Johann a€?Hanssa€? Martin Kirschenmann, who was born on 26 Feb. Anna Marie born 29 May 1737 -- she had, in 1771, an illegitimate child [male] named Christian born in Pfalzgrafenweiler.
Again, the above record comes from the Pfalzgrafenweiler Jakoba€™s Church record, which was the home parish of Hanss.
Now, there is a very interesting item noted for this young woman in her own parish record, which says that: she was married on 28 Jan. This clearly establishes the birth of Johann a€?Hansa€? Martin Kirschenmann (our immigrant ancestor) as the son of a€?Hanss Martin Kirschenmann and his wife, Anna Catharina Schmid, who were married about eleven months following his birth. Not far away, in the village of Goettelfingen (about 6-7 miles northwest of Pfalzgrafenweiler)--as the crow flies, lived the family of Christian Schwarz.
Their oldest daughter, Agnes Schwartz is the one who is of the greatest interest to us, as our immigrant grandmother, but also take note of the names of her brothers, as two of those will come up again later. Sometime after the birth of their second child, this family moved to Kaelberbronn, which is about four miles to the south of where they were living, and about half way to Pfalzgrafenweiler.
For the source of much of the following information, see: History and Genealogy of the German Emigrant Johan Christian Kirschenmann, Anglicized Cashman by Arthur Weaner and William F.
Hans Martin Kirschenmann and his young bride, both about 20 years old, began their migration together down the Rhine River in 1752. This Hans Martin Kirschman was the 20 years old father of our American family by this name. In all of Pennsylvania there were only two Kirschman (Kirschenmann, even by other variant spellings) families that can be found in the time frame between 1752 and 1776.
In 1761, after living in PA for nine years, and after succeeding waves of immigrants had arrived in Berks Co. The other family by that name living in Pennsylvania at about that time was that of Johan Christian Kirschman (Kirschenmann) who boarded a ship a€?Hamiltona€?, Charles Smith, Commander, in Rotterdam, Netherlands, and sailed to Cowes, England, arriving at Philadelphia, PA on 9 Nov. Both of the above men were thought to have come from the same general area in Wuerttemberg, Germany. We know the names of the following children of Johann Martin Cashman and his wife, Agnes Schwartz, who were still living in 1804 when Martin made his will in Bedford Co., Virginia--from the gaps between their birth years, there could have been additional children who died earlier than this date. Martin Kirschman was listed as a carpenter, and paid taxes on 1 horse and two cows in Berks Co., PA in 1767 [Tax List of Berks County] and was also listed in the tax list for 1768. During this period, Hans Martina€™s oldest son, George, married in Washington County, MD and had a daughter on 13 Nov.
In 1778 (during the war years) Men were asked to take an a€?Oath of Allegiancea€? to the new United States of America.
There was also a mention of Adam Bumgartner as a resident of Washington Co., MD, in 1778, the year prior to his marriage. I have seen a claim that Martin Kirschman may have moved to Bedford County, PA about at this time and paid taxes there in 1779.


As the Revolutionary War drew towards its close with the surrender of General Cornwallis to George Washington at Yorktown, VA in 1781 thousands of British soldiers were taken as prisoners. We have not been able to find any other records for our Hans Martin Kirschman after this date--except for his will. This surname is just not close enough to say that this was our a€?Martin Kirschmana€? but it is given here only as a point of interest. Now, we have an even longer stretch without any documentation, but in 1803, Hans Martin & Agnesa€™s youngest daughter, Elisabeth Kirschman, or a€?Betsya€? married Jesse Orendorff in Bedford Coounty, VA (or Botetourt County, VA). At least by 1804, and probably earlier, our Hans Martin Kirschman and Agnes Schwartz had moved to Bedford County, VA., which occupies most of the area between Roanoak and Lynchburg, VA in southwestern Virginia.
This last Will and Testament of Martin Kershmon, deceased, was exhibited in Court and proved by the oath of James Ripley, a subscribing witness and continued for further proof and a Court held for said County the 24th day of September 1804a€”this will was further proved by the oath of Presley Sinclair another subscribing witness and ordered to be recorded.
In the 1820 US census, there was only one Cashman family still in the area and this was for a George Cashman in Providence Twp, Bedford Co., PA. As discussed above, Catherine Kirschman was born about June of 1752 in Amsterdam while her family was en route from Germany to America. Catherine spent her early years in Berks County, PA until she was in her mid-teens, when the family moved to York County, PA, and about 25 years old when they moved to Washington County, MD. There were only two Catherine Kirschmans (by any spelling) that we can find in the USA at that time. It is not clear where and how Catherine next met David Buck, but since he was absent from his home in Bedford Co., PA from 1785 till about 1789. Shortly after their marriage, they returned to Davida€™s home in Bedford County, PA, where this couple had Davida€™s first child, a son, Thomas Buck, named after Davida€™s father.
We do not know the birth years of any of these, but they all would have been born between 1780-86 and probably in Washington Co. David and Catherine remained on Brush Creek in West Providence, Bedford, PA for the rest of their lives.
According to David Buck's will, there are two daughters younger than Elizabeth Buck, who was born 2 May 1795. There were many political and religious difficulties multiplied by physical hardships in continental Europe during the 16th, 17th an 18th centuries to make the mind fertile to emigration to America.
In 1681 William Penn received from King Charles II of England, 40,000 square miles of land in America, in liquidation of a debt of 16,000 pounds the British government owed William Penna€™s father. The journey to Pennsylvania consumed from eighteen to twenty six weeks.[3] The first part was the journey from the Palatine down the Rhine River to Rotterdam, in our case, or to some other seaport {note that for the family of Johann Martin Kirschman, the embarkation port was Amsterdam}. The Passengers were usually crowded, with insufficient and improper food and water, subjecting many to all sorts of diseases which resulted in the death of many, especially the children. It was of early concern to the rulers of the Province of the emigration of the Germans to English Pennsylvania.
From the dock, the arrivals go to the City Hall, sign the above oaths, and square their account with the Captain. To what extent Christian Cashman, his wife and family participated in these sufferings is not known, but it is safe to assume that they endured many trials. It is on these ship and oath lists above referred to, that is found the name of JOHAN CHRISTIAN KIRSCHENMANN. The Foreigners whose names are underwritten, imported in the Ship Hamilton, Commanded by Charles Smith, from Rotterdam, did this day take and subscribe the usual Qualifications.
Only the names of males above age sixteen appear, but tradition states he was accompanied by his wife, Catharan (whose maiden name has not been ascertained), and five of his six children,[7] viz: Christian, Barbra, George, John and Susanah. On the Ship Edinburgh, James Russell Commander, from Rotterdam, {Note: the author made an error here.
At the same source for the year 1767, under name Martin Kirschman, a carpenter, 1 horse and 2 cows, tax L2.[4] The surname Kerschner appears frequently in Berks County records.
Martin Kirschman and his wife Agnes, Daughter Elizabeth, born September 14, 1775, baptized November 26, 1775. This is all the data found on this family, and no descendants have been ascertained at the time of writing. List of inhabitants of Providence Township, Bedford County, Pennsylvania, made subject by law to the performance of militia duty, taken by Peter Morgert, the 27th Jany.
Martin Cashman a€“ The Ancestral File of the LDS Church contains a family from a€?Paa€?, where the fathera€™s name is a€?Martin Cashmana€? born 1764 in Pa.
I know that Martin Jr and Elizabeth (wife of Jesse Orendorff) moved their families to Breckenridge County Kentucky in the early 1800s. Martin Sr's wife Agnes Schwartz had two brothers, Frederick and Chrisian who located in Botetourt County Virginia around 1790-1800.
There has been quite a bit of misinformation published for this family, and so I think it is important to put down in writing a summary of the documentation that may help researchers find the correct trail to our ancestors.A  For additional information on this family while living back in Germany (Wuerttemberg) before their immigration to America, please see Our Kirschenmann Haritage in Wuerttemberg, Germany by Lionel Nebeker also available on this web-site in the a€?Librarya€?.
Another error that has been perpetuated is that our a€?Hans Martina€? must have been a young boy, under age 16, when he came to North America, and that his name was therefore not recorded, but that the a€?Hans Martin Kirschmana€? listed on the passengera€™s list must have been his father.A  Indeed, the man listed on that passengera€™s list (and wea€™ll discuss that below) was our only immigrant by that name--and he was 20 years old at the time of his migration.
Not far away, in the village of Goettelfingen (about 6-7 miles northwest of Pfalzgrafenweiler)--as the crow flies, lived the family of Christian Schwarz.A  He was not born there, and we do not have any indication of his homeland, but he moved there in time to marry Anna Maria Kuhn (b.
William Scrots, King's Painter to Henry VIII and his son Edward VI, was paid a salary twice as large as that of his predecessor, Hans Holbein? Thomas Stanley was an officer of the Royal Mint at the Tower of London under four monarchs—Henry VIII, Edward VI, Mary I and Elizabeth I?
Samuel Hieronymus Grimm, a Swiss painter, toured England for twenty years leaving 2,662 sketches in the British Library -- including the only known image of the coronation of Edward VI? Sir John Luttrell, an English soldier and diplomat under Henry VIII and Edward VI, was the subject of an allegorical portrait (pictured) by Hans Eworth celebrating peace with France and Scotland? Edward VI of England's 1547 Injunctions mandated that a copy of the English translation of the Paraphrases of Erasmus was to be kept in every parish church?
Our projects are collected in the Cataract Publishing and Shop sections of the site, you can follow our work in progress by checking our blog. It was a compilation called Bullshit Detector,  on CRASS of course and had an amazing 25 tracks on it, all by different artists when most albums had nine or ten. Smit’s keen insights with you.  Hopefully they will be enough to encourage you to pick up the book and the read the chapter.
Smit writes: “Jesus did not destroy Peter, nor did he yell angrily across the courtyard at Peter.
Smit writes: “to those who provoke us by their sins, we are prone to retaliate in kind, but never in kindness" (pg. Smit writes in chapter five of The Fruit of the Spirit of Jesus Christ, “the second main group” of the fruit of the Spirit. 5:22-23, then you know that the word the KJV translates as longsuffering is often translated as patience. Smit explains what this true peace is in chapter 4 of The Fruit of the Spirit of Jesus Christ. Smit begins the chapter with a description of false peace, the peace the world strives for and claims it can achieve through man’s “own wisdom, goodness, and righteousness (pg.
Smit explains this on pages 59-67.  Do you enjoy peace in your congregation?  In your marriage?
In the newest issue of the RFPA Update, learn about the role of the Standard Bearer throughout the schism and read a review of our most recent book publication which also details much of the history of the schism. That the SB is published by a “free” association, that is, an association that is independent of the churches, does not affect the perception. But this it did, for the preservation of the churches in the pure Reformed faith, for the development of the doctrine of the covenant by means of controversy, and for the public exposure of grievous heresy regarding the covenant with believers and their children.
The issue was the doctrine of the covenant, whether having its source in the eternal decree of election and, therefore, made unconditionally with Jesus Christ as head of the covenant and with all the elect in him (Gal. Beginning in 1948 and continuing through the heat of the controversy in the early 1950s, the SB explained the issues of the controversy and defended the truth of the covenant, crossing swords with the enemies of the truth in the PRC. Rather than the churches producing the magazine, the magazine helped to produce the churches. This defense is shown today as a glorious defense of the gospel of grace by current developments concerning the covenant in many reputedly conservative Presbyterian and Reformed churches in North America. For the full account of the adoption of the Declaration of Principles, including its contents, and an account of the schism itself, see Battle for Sovereign Grace in the Covenant (Jenison, MI: RFPA, 2013). What this work—a calling—continues to be is indicated in the statement of the SB’s purpose by the founders of the magazine. The churches are plagued either by the absence of a covenant consciousness, as Arminian evangelicalism corrupts the churches, or by the heresy of a conditional covenant that is deliberately divorced from sovereign predestination and is, therefore, also the Arminian error.
The constitution of the RFPA requires the SB “to reveal false and deceptive views repugnant [to the Word of God as expressed in the Reformed creeds].” The SB must be polemical—a fighting magazine.
The magazine must be willing to endure slander and ridicule, while persevering in the conflict without wavering.
This treatment is merited not only by the present need to preserve the history of the schism of 1953, which becomes more distant with each passing generation, but also by the present ecclesiastical landscape in which conditional covenant theology is rampant even within the walls of conservative Reformed churches. The commentary on this history is engaging as the author not only recounts these events but analyzes them, explains their meaning for the churches, and provides insight into why they occurred.
This Declaration, as the author maintains, is a landmark document in the history of Reformed Christianity. First, the doctrine of the unconditional covenant is not a peculiar creation of the PRC alone; rather it is a doctrine that necessarily arises from a consistently applied Calvinist theology.
This latest mutation of “salvation by works” theology that now plagues numerous Reformed Churches is essentially the same covenant theology that was unmasked and defeated by PRC in the 1950s. Justin Smidstra is a member of Hudsonville Protestant Reformed Church in Hudsonville, MI, and will be entering the Protestant Reformed Seminary this fall, the Lord willing.


The Reformed Faith of John Calvin is the perfect book for those in search of a succinct summary of the Calvin’s Institutes. Thank you for sending along a free copy of Our Goodly Heritage Preserved and a free copy of the Standard Bearer. The meditations in this volume have in common their living, breathing zeal for the glory of the good God. The first error claims that zeal for the glory of God has nothing to do with ardor for spirituality (which is the experience of salvation).
And because the Spirit works spirituality by sound doctrine, spirituality exists and flourishes by means of sound instruction in biblical, Reformed doctrine.
Smit explains what spiritual joy is, contrasts it with joy in sin and joy in mere earthly pleasures, and describes how the joy of Christ can be experienced in every circumstance of life. Therefore, Christian joy is the only joy that does not depend on the circumstances of life.
Smit speaks of salvation as the sovereign work of God without any help from man in connection with both justification and sanctification. Many have been asking for a discussion or study to follow-up each of the Book Club books, and we hope you feel free to join in by leaving your comments at the bottom of each post! 1733 in Pfalzgrafenweiler to Johann Martin Kirschenmann, a rafter there, who was the son of Jacob Kirschenmann, who was a baker there.
And on the motion of Isaac Sinclair, the Executor therein named, who made oath together with Alexander Simmons his Security entered into and acknowledged their Bond in the Penalty of Five Hundred Dollars conditioned as the Law directs Certificate is granted him for obtaining Probate thereof in due form. It was the largest tract of land ever granted in America, under which Penn was made the proprietor and invested with the privilege of creating a political government. Pleasant township, Adams County, Pa., in 1788, it seems highly improbable this entry could refer to him. 1733 in Pfalzgrafenweiler to Johann Martin Kirschenmann, a rafter there, who was the son of Jacob Kirschenmann, who was a baker there.A  This date matches exactly with the record in the Pfalzgrafenweiler parish given above. We are located in Wyoming, Michigan, and are a a member of the Protestant Reformed Churches of America. We have a new project in the works which will reach further than the hand made book format, look here from time to time for updates. Jesus looked right into the heart and soul of Peter, so that Peter remembered that Jesus foretold that Peter would deny Christ exactly as he had just done.
The first group of three virtues is inward looking, while this second group of three “seems to highlight virtues that are evident in our outward dealings and communication, especially with those of our church families and covenant homes.” Just as the importance of love is highlighted by its position at the head of the first group of virtues, so longsuffering is highlighted because it is first in the second group – before gentleness and goodness. He writes, “Longsuffering is the virtue that applies to the persons whom God providentially places upon [the child of God’s] divinely determined pathway and, as a result, with whom he cannot avoid communication and dealings.” I added the emphasis to the word persons in order to indicate that longsuffering is a virtue that has to do with our relationships with other people. Smit gives a very humbling description of our depravity, which makes it impossible for us to make peace with God.  This discussion of false peace sets up Rev.
In your home?  In your friendships?  Maybe the more important question is, are you being a peacemaker?  Even though we cannot always have or enjoy peace with everyone, Rev. All hear this voice as a trumpet—a clear, loud sounding of the Reformed faith as purely known and boldly confessed by the PRC.
3:16, 19, 29), or cut loose from election and, therefore, made conditionally with all who are baptized. The deposition by CR classes of Hoeksema, Ophoff, and Danhof and the expelling of their congregations from the CRC were due, in no small part, to the ministers’ publishing of the SB and writing against the doctrine of common grace, which the synod of the CRC had adopted in the summer of 1924. The heresy of the federal vision, which is widespread and entrenched in these churches, openly denies justification by faith alone—the heart of the gospel—and thus all the doctrines of grace confessed by the Canons of Dordt with specific regard to salvation in the covenant.
The witness of the SB in the late 1940s and early 1950s to the unconditional covenant, now summed up in the Declaration of Principles would be the salvation of Reformed churches in North America, if only they would give heed to it.
Originally, the purpose of the magazine was to develop and defend the truth of particular grace against the theology of the three points of common grace adopted by the CRC synod of 1924 (cf.
They criticize the CRC for its falling away, while themselves embracing, defending, and preaching the false doctrine that has destroyed that church.
This book is an important historical study readily applicable to the lives of contemporary Reformed Christians. This is accomplished by proving the complete harmony of the Declaration with the confessions. The second error implies that spirituality is at odds with doctrine, alluding to the idea that those interested in sound doctrine have little interest in spirituality and vice versa.
The gift of joy is not only the privilege of serving God, but the joy of fellowship with God in the Lord Jesus Christ. 1770 -- little is known of his life, but he was listed as one of Johanna€™s sons in the 1804 will. Johna€™s Evangelical Lutheran Church in a€?Elizabeth Towna€? (now Hagerstown) Maryland on 13 Nov. Liberty being granted the other Executors to join in the probate thereof when he shall think fit. 1681 in Tumlingen, Schwarzwaldkreis, Wuerttemberg, as the son of Hans Jacob Schmid and Anna Maria Helber) who had married on 2 Aug. Smit speaks of the connection between gentleness and the characteristics of love and peace, which precede gentleness in Gal. Jesus brought Peter to repentance with that gentle but soul-piercing look of mercy" (pg 86). Spronk will be blogging for us several times a month, taking us first through a brief study of Richard Smit's newly released book, The Fruit of the Spirit of Jesus Christ.
Smit provides a helpful explanation of how this longsuffering is shown to the neighbor, of the motivation for showing this longsuffering, and how this longsuffering is not a toleration of sin. This is a fruit of the Spirit of Jesus Christ that God calls his people to cultivate in their lives.
51).  There is no peace in the world because it is a peace that sinful man attempts to achieve apart from peace with God. Smit’s explanation of the good news that peace is a gift of God to us through Jesus Christ! Involved in the controversy was also the conception of the covenant as a living, warm bond of intimate fellowship, reflecting the life of the Trinity, rather than a cold contract or agreement, patterned after a business deal or a political alliance. A ground for the deposition of Danhof and Ophoff and their consistories was their “association with the SB.” Although his involvement in the SB was not mentioned in the grounds for Hoeksema’s deposition, it was mentioned in the proceedings that led up to it (Herman Hoeksema, The Protestant Reformed Churches in America, 2nd ed. Rather the Declaration articulates that which the PRC has always confessed, namely that the covenant is sovereignly established by God with the head of the covenant Jesus Christ and the elect seed of believers. In this way, by illustrating the soundness of the Declaration’s creedal argument on behalf of the unconditional covenant, the author demonstrates that all Reformed churches who subscribe to the three forms of unity are bound to confess that the covenant is unconditional. Indeed the Battle for Sovereign Grace shows that this battle is an ongoing battle between the true gospel and the false gospel and, as members of the church militant, we are called to fight the good fight on behalf of God’s truth.
Smit explains the identity of the Spirit who is the source of the fruit, what the fruit is in a general way, and how Gal.
1777 [Washington County, Maryland Church Records of the 18th Century, by Family Lines Publication, 1988.
In June, 1953, the large, influential First PR Church in Grand Rapids, mother church of the PRC, was divided over the issue of the covenant. That work was the preservation of the PRC in their belief and confession of salvation by sovereign, particular (unconditional) covenant of grace.
The importance of this calling of the SB, still today, in AD 2013, is evident from the appalling apostasy of the CRC, both in doctrine and in life, as that church goes on foolishly and wickedly developing and applying its doctrine of common grace.
The covenant is therefore governed by election and is dependent for its fulfillment solely on the gracious work of God. Smit uses a helpful illustration (a fish living and thriving in water) to explain how happiness is only obtained by living in subjection to God (37).
Smit writes, that we are ““In the Lord” includes the idea that we count it all joy to belong to Christ spiritually and to know that he is our friend-sovereign who will never leave us nor forsake us” (39). Are we teaching our children and young people to enjoy Christ, as opposed to merely teaching them that the Christian life consists of following a list of do’s and don’ts?
5:23 excites in believers “an earnest desire to see that the Spirit continue his work in us” (pg. It is worked in Christians by the Spirit of Jesus Christ through the means of the word and prayer (pg 91).
Unwittingly, the Pharisees were a tool in the hand of the Lord to bring the woman to the right place: her merciful savior. In the course of the book, the author articulates this covenant doctrine and decisively refutes the disguised Arminian view of the Liberated, which divorces the covenant from election. In these times no joy is found in “the wicked pursuits of covetousness, gambling, fornication, reveling, drunkenness and the like” (37).  Only the joy that is the fruit of the Spirit has the power to fill the heart with joy in those circumstances.
It is patience with people.  In longsuffering we have to do with the neighbor and our calling to love him or her as ourselves. In October, 1953, the schism sundered the churches in Classis East, thus becoming denomination-wide.
If we desire to experience the joys of love and peace in our relationships with God and our relationships with others, then we must pray for the Spirit of Jesus Christ to produce in us the virtue of gentleness.



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Comments to «Free reformed publishing group»

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