After attending the Christian Reformed Church for about 23 years I was asked for the first time by my Pastor to tell him what actually happened in the Netherlands in the Gereformeerde Kerken in 1944. I promised to write it down for him.
In the year 1905 a compromise was made in that two views of the Covenant were allowed; although Dr. Abraham Kuyper’s view was called less correct, there should be no binding to either of these views. In 1942 there came a change. The Netherlands was occupied by the Germans since 1940. The Gereformeerde Kerken found this a reason to put the Church–Order aside and to meet continually as a Synod, and to put several items on their Agenda which were not brought forward by the Consistories or other minor assemblies. In these actions they gave themselves more power than they had a right to have.
In 1942 Synod added something like a Fourth Form to the Three Forms of Unity, made it Binding, and explained in a booklet “EXPLANATION and PRE-ADVICE” (Toelichting en Prae-Advies), how from now on the second view about Covenant and Baptism should be understood and taught in the Churches. The first view about Covenant and Baptism is the same as that taught in the Christian Reformed Church; The second view is different. By decision of the Synod of 1944 the following had to be taught . . . “The children of Believers through Baptism are the seed of the Covenant, and must be assumed to be born again and sanctified in Christ, until they show with their behavior NOT to have been born again and never to have belonged to God’s Family.” This is a Kuyper-colored Covenant view, that of presupposed regeneration. Dr. Kuyper had always said ” These are my personal views, but they should NEVER become a doctrine.”
Professor Schilder had studied at the Theological School in Kampen, was minister in several places and became Doctor in Philosophy and Professor at the Kampen Theologische School. He was the editor of the Church paper Reformatie and author of many books. He was an outstanding man whom God had blessed with many gifts. In his paper, Reformatie, he criticised Karl Barth, who was getting a foothold in the Netherlands. Schilder encouraged his readers to go back to the Bible and also study the Reformed Confessions. He noticed that people were getting away from them, and that teachings in the churches and the people in the churches were backsliding and Schilder pointed out these faults. I suppose this was not well taken by all, and it may also have aroused some jealousy. Outspoken and honest as he was, he began to write articles in the Refonnatie about the German occupation and to open the eyes of many Dutchmen to see their duty NOT to obey the Germans but God. He encouraged the people in his paper and from the pulpit NOT to collaborate with the Germans. Schilder was punished by the enemy and for some time not allowed to travel, preach and write. Imprisoned for some time, he had to “go underground.”
During these difficult times the Synod required that Schilder come to their meetings. Sometimes he could make it, but often not. Schilder and many others asked Synod “Please, postpone everything until the war is over.” However, the Synod was not willing to give in. They seemed to be in a hurry and charged Schilder with not co–operating with them, while in fact, he was prevented from responding to their calls by the Germans. Then the BINDING became a fact and the chaos in the churches began. Article 31 of the Church Order says that the majority of votes is binding, unless it is proved that it is against the Word ofGod. In many places the ministers were barred from the pulpit and other office bearers were suspended or deposed from their offices. This did not happen everywhere, but only here and there. Professors Schilder and Greydanus were barred from the pulpit and suspended, later deposed and not allowed to preach and teach at the Seminary. In some towns, ministers, other officebearers and congregations entirely supported Prof. Schilder; they kept the Church building, parsonage, etc. and there were no changes. At other places the minister and congregation supported the Synod’s decisions. Problems arose about who was to keep the buildings. Often the followers of Synod went to court and the worldly judge had to decide. In several places believers were not allowed at the communion table or to have their children baptised. Candidates had to sign their agreement with the new teachings about covenant and baptism; ministers were advised to teach and preach the way Synod had explained in its booklet Explanation and Pre-Advise or skip it and not teach at all about this subject. The Synod gave as reasons for acting this way: Causing of schisms (scheurmakerij), and sometimes false teachings. But still, the majority of people stayed in the synodical churches. Some agreed with the Synod; others did not, but why bother? A number of people said, “It’s too difficult to understand; the learned men at the synod must know how it is, and we have to obey the Synod. Shame on those people who are disobedient to the Synod. They are not good Christians.” I was one of them. I hardly ever read church papers and was not interested in church doctrines. I was sure that Professor Schilder was a troublemaker, stirring up trouble in the churches. Our family was divided. Two brothers and a sister went to the “Article 31”—later named “Gerformeerde Kcrken Vrijgemaakt.” I got involved, began to study the matter, read books of both sides, went to both churches and began to notice differences. After a while I began to understand and became a member of the “Vrijgemaakte Kerken.”
Some years later I immigrated to Canada and became through marriage a member of the Christian Reformed Church. Although both churches have their faults, we should not give up, but pray and work to come to a better understanding between both churches.
Note: Mrs. Rie Williamson lives at Box 55, Granum, Alberta, Canada.