An Old Friend

Cover for Called Along the Way
Art by Stephen W. Hiemstra

Simon, son of John, do you love me more than these?
He said to him, Yes, Lord;
you know that I love you.
He said to him, feed my lambs.
(John 21:15).

An Old Friend

By Stephen W. Hiemstra

In the fall of 2003 my mentor and friend at Michigan State University, professor Glenn L. Johnson, broke his hip removing a fallen tree from his back yard. Glenn knew me as well as anyone having served on my doctoral committee, attended the same church, and become a close friend during my student years. When I heard of his injury, he was in physical therapy and I called to check on my friend.

Asset-Fixity Problem

Among agricultural economists, Glenn was known for his work on the asset-fixity problem. This problem arises because, once investments in real capital are made, they cannot be reallocated without suffering a capital loss. Having invested, farmers often continue producing at a loss, which, in the aggregate, led to further price declines and worse losses. The asset-fixity problem provides a theoretical justification for farm policy intervention, which made Glenn ‘s work famous.

Behind the asset-fixity problem is the stark reality of farm policy—modern agriculture produces too much food. The world food problem that motivated me to enter agricultural economics proved to be more politics than reality. When farmers in the developed countries produce too much food, low food prices force farmers in developing countries into poverty. When I realized that the world food problem was a myth, I also realized that agricultural economics could not be my ultimate call as a Christian.

Professionals face the same asset-fixity problem when they invest years of work in a particular field, only to find their work ignored and their career stalled. For both the farmer and the professional, the problem of getting stuck is best solved by investing in new skills and activities during slow periods. As the saying goes, you need to know when to cut bait and when to go fishing.

Prophetic Word

During my conversation with Glenn, we talked about my work at OCC on agricultural banking, but I also regaled him with details of a sermon that I spent weeks preparing. On and on I went about this sermon, getting more excited by the minute.

Glenn listened patiently but pretty soon, like every good Illinois farm boy, he had reached his limit and blurted out: “Stephen, you really seem to enjoy preaching, why don’t you go to seminary?”

His seminary comment puzzled me, but I sensed that I had bored him long enough. I thanked him and excused myself.

Several months passed. I then heard through the grapevine that Glenn passed away the week after I spoke with him. The last words I heard from my mentor of 20 years was: “Stephen…why don’t you go to seminary? Stephen…why don’t you go to seminary?” For me, Glenn’s words sounded like Jesus’ last words to Peter (John 21:15).

 

Also see:  Looking Back 

Other ways to engage online:

Author site: http://www.StephenWHiemstra.net, Publisher site: http://www.T2Pneuma.com.

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Diane’s Passing

 

Cover for Called Along the Way
Art by Stephen W. Hiemstra

When the wine ran out, the mother of Jesus said to him,
They have no wine. And Jesus said to her,
Woman, what does this have to do with me?
(John 2:3–4)

Diane’s Passing

By Stephen W. Hiemstra

In 2006, my sister, Diane, developed a second round of breast cancer. She had started chemo-therapy unsuccessfully in the fall and planned a new round of chemo in the New Year. After Christmas I drove to Philadelphia to visit her and offer encouragement.

When I arrived, we walked around the house inspecting the renovations that she had contracted. She was especially proud of her new kitchen that included a system of warm water circulation in the floor tiling.

I bought her a DVD film starring Queen Latifah, Last Holiday,1 which we watched together. The film is the story of a woman, Georgia, diagnosed with a fatal neurological disorder who blows her life savings visiting a celebrity chef working in a large, luxury hotel, called the Grandhotel Pupp in the Czech Republic. During her visit, Georgia discovers hidden talents, finds love, and, in the end, learns that she had been misdiagnosed. I hoped the film would offer Diane hope and the strength to persevere in her new chemo treatments.

Saying Goodbye

On Monday, February 12, 2007, my mother called me as I commuted to work in Washington D.C. with a colleague. She told me that Diane had taken a turn for the worse. What had begun days earlier as an adverse reaction to chemo had by Sunday night left Diane with blood clots, a heart attack, and a stoke. As she lost consciousness, she asked for her two brothers, for John and for me.
I returned to Centreville, dropped off my colleague, and picked up John. Together, we then traveled to Springfield, Pennsylvania, where Diane lay in the intensive care unit of the local hospital. Our parents waited for us, having traveled earlier in the week on a visit.

When John and I arrived at the hospital mid-morning, Diane lay unresponsive on life-support. The person I saw lying in the hospital bed no longer looked like my sister and the doctors opined that nothing more could be done. I consoled my brother-in-law, Hugo, while we waited for their pastor. Once he arrived, we read Psalm 23 and prayed. Then, we instructed the doctor to remove Diane from life support and sat with her as she took her last breaths.

The Funeral Services

Hugo and my father worked to schedule funeral services for Thursday at Diane’s home church, First Presbyterian Church, in Springfield, Pennsylvania and for Saturday at LPC in McLean, Virginia, where Diane would also be interned in the family burial plot. I thought to attend the LPC service, but my father insisted that I eulogize Diane at both services.

As I prepared my eulogy, I realized that the two, enduring friends of my youth, Diane and our cousin, Carol, had preceded me in death although I had preceded them in life. Carol died years earlier at the age of 31 of an undiagnosed heart condition leaving behind John and Jackie, ages three and four; Diane left behind a teen-aged son, William, who grieved fiercely. My grief ran silent and deep. The passing of Diane and Carol brought my mortality more clearly into view, sharpening my sense of urgency in attending to life’s work.

At the Springfield service, the only people that I knew were family members and my friend, Jon, from high school, who pastors a Lutheran church in Pennsylvania. As I grieved Diane, I drew comfort from the fellowship of about 350 saints who also mourned my sister. As I looked out from the pulpit in McLean, I could see the entire Hiemstra family, many friends in Christ, and about a dozen friends from my office.

Wedding at Cana

Diane’s funeral service served as a “Wedding at Cana” moment in my ministry. Just as Mary drafted Jesus into solving the wine problem at the wedding, my father drafted me to lead Diane’s eulogy. Later I noticed that the colleagues who saw me in the pulpit and heard my eulogy stopped using profanity in my presence.

Over the following year, I began to think differently about part-time seminary studies. In March of 2008 I drove to Charlotte, North Carolina with a friend to attend an open house at Gordon-Conwell Theological Seminary (GCTS). Walking through the door, GCTS students greeted us.  We felt truly welcomed seeing many second career students and learning that the entire curriculum could be taken during long weekend visits. Unlike at other seminaries, at GCTS we could continue working while we studied.

Also unlike other seminaries that I visited, African Americans made up about a third of the students. African American students were largely absent on other seminary campuses. Having worked in Washington D.C. for twenty-seven years, I had many African American colleagues, felt comfortable in their presence, and respected their deep spirituality. Seeing the African American students at GCTS gave me comfort that I had finally found the right seminary home.

When I returned to my home in Centreville, I applied to GCTS, was accepted and began classes the following August. I never experienced such joy as I felt on entering seminary.

 

Also see:  Looking Back 

Other ways to engage online:

Author site: http://www.StephenWHiemstra.net, Publisher site: http://www.T2Pneuma.com.

Newsletter at: http://bit.ly/2vfisNa

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Remembering Kaffietijd

Cover for Called Along the Way
Art by Stephen W. Hiemstra

Remember the Sabbath day, to keep it holy.
Six days you shall labor, and do all your work,
but the seventh day is a Sabbath to the LORD your God.
(Exod 20:8)

Remembering Kaffietijd

By Stephen W. Hiemstra

More than a snack, coffee time (kaffietijd in Dutch) structured our lives and became an institution where my fondest memories of family life unfolded and I got a glimpse of heaven.

Introduction

On weekdays, at nine in morning, at three in the afternoon, and around eight in the evening, My grandmother, Gertrude Hiemstra, prepared coffee for the adults, cocoa for the kids, and goodies for everyone. The goodies included homemade lemon bars, chocolate chip cookies, or strawberry short cake topped with ice cream. Choice, we always got a choice.

Whether knitting, feeding the calves, or pulling weeds in the garden, everyone paused, came in the house, got cleaned up, and talked. No one was excluded no one; everyone was invited; and conversation was required.

Sundays

On Sundays, coffee time got more involved. No one dared to skip Sunday school or leave town before lunch at grandma’s house. So we attended church at nine-fifteen, but took a break for snacks during Sunday school. After church, we normally changed from our Sunday best into more comfortable clothes before lunch. After changing one thing led to another and, being kids, by the time the adults called us for lunch, we might be hiding in the attic or chasing each other around the yard. Lunch escaped our attention, but the adults bribed us to come to lunch with reminders of coffee time.

These Sunday coffee times might be delayed until after the cuckoo clock chimed at four o’clock. A late coffee time almost always involved better snacks requiring fold up trays and breaking out the card tables, which might be used later for playing hearts or board games. On occasion, the piano might be played and ice cream churned by hand. When we complained about helping churn, the adults reminded us that “kids today are so spoiled by that store-bought ice cream.” 

Special Occasions

Sunday coffee time became more formal when we celebrated birthdays among my grandparents’ siblings. Because both grandma and grandpa had eight siblings and came from Dutch families who lived around Pella, Iowa,1 their siblings pooled birthday celebrations several times a year and would collectively make the twenty mile trip to Oskaloosa. When the “Pella crowd” visited, a leisurely three or four hour visit followed where no one hurried during the heavenly banquet and everyone naturally wore their Sunday best. Formalities took distinctive phases, which moved from greetings, to eating, to discussions and board games, and then to goodbyes.

Greeting Phase

The greeting phase involved meeting people as they came in. After the formal greetings, the women gathered in the kitchen to properly set out their signature dishes, such as my grandmother’s steaming hot, chicken and noodles. Meanwhile, the men sat in the living room talking about the latest news or the market prices for corn, soybeans, hogs, or cattle. The kids might run this way or that, but often we retreated to the basement to horse around without soiling our clothes.

Eating Phase

The eating phase always started with a blessing for the food. When my uncle, Pastor John, visited, we might be treated to a few introductions and announcements (or a scripture reading) followed by a pastoral prayer. Otherwise, my grandfather, Frank, simply gave thanks.

Having blessed the food, we grabbed a plate and the family crowd snaked in line around the kitchen helping ourselves to the sandwiches, casseroles, apple sauce, and potato salad. Grandma normally served a lime or strawberry punch—iced in a crystal bowl, ladled with a crystal dipper, and enjoyed in a crystal cup. Then, the adults assembled in the living room seated in front of a folding up tray with their plates and cups carefully balanced. Meanwhile, the kids sat around the kitchen table and ate together unsupervised. The women later served coffee with the dessert.

Discussion Phase

The end of dessert marked the beginning of pointed discussions. Great Uncle John, the local county commissioner, frequently chided me about the cushy government job that I might get after graduation. Of course, I had other ideas. At one point in my sophomore year, for example, I announced my intention to study comparative literature, instead of agricultural economics like my father. Silence followed.
After a couple of embarrassing seconds, Great Aunt Nelly inquired: “What is comparative literature?”

With a questioning tone like that, I figured out before my next visit what I really wanted to study.

Some discussions took a less serious path.

You have heard, of course, about that new government program that they cooked up in Washington? Really? Do tell. In the future, social security checks will be issued along with a prescription for birth control pills.

…ah-huh.

Goodbye Phase

While everyone took part in discussions, board games marked an informal end. Those less interested in playing hearts, domino’s, or board games headed for the door, as regular as Grandfather’s daily bowl of All Bran cereal soaked with chocolate milk. Goodbyes then proceeded until everyone had said goodbye to everyone else. Weather permitting; the goodbyes included walking the most distant travelers out to their cars.

As Years Went By

As the years went by, coffee time slowly died out.

My parents struggled to imitate coffee time when my grandparents visited, but practice makes perfect and neglect leaves one neglectful. Interruptions during attempts at coffee time made conversation difficult; activities likewise cut into the leisure time. On the farm, a Christmas might last for two weeks; in the city, Christmas became a meal and afternoon discussion. We aspired to being relaxed and hospitable, but strived ever more diligently to keep our jobs, pay our bills, and advance our careers in the face of ever-easier, downward mobility. As my grandparents aged, travel distances seemed longer, schedules got more involved, and visits became rare.

Coffee time lived on during visits to Iowa. When my grandfather turned ninety, he lost his driver’s license after having a fender-bender. So when I visited, Frank often requested that I drive him from Oskaloosa to Pella to visit his younger sister, Nelly, the family historian and a live wire. Nelly usually voiced what others only thought. A quick call and Nelly would invite the surviving Pella crowd over to her place for coffee. Thirty minutes later on our arrival, out came the folding trays, the home-made snacks, and the coffee.

Born in 1898, Frank journeyed through three centuries during his 102 years. With his passing, Oskaloosa dropped off my itinerary. Since then, travel has become infrequent and the memory of coffee time became elusive.

Hiemstra Picnic

Coffee time lives on in the Hiemstra family picnic the first Saturday of August each year in Pella’s West Market Park. Picnic tables shaded under the shelter are cool and I cherish seeing distant relatives. The coffee and the snacks remain the same, but the folding trays, the leisure time, and my grandparents no longer accompany us, but I look forward to the day they will.

More than a snack, coffee time (or Kaffietijd as the old folks used to say) built a palace in time2 that lives on in the memory of my youth.

 

Also see:  Looking Back 

Other ways to engage online:

Author site: http://www.StephenWHiemstra.net, Publisher site: http://www.T2Pneuma.com.

Newsletter at: http://bit.ly/2vfisNa

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A Place for Authoritative Prayer

Cover for Simple Faith“In that hour he [Jesus] healed many people
of diseases and plagues and evil spirits,
and on many who were blind he bestowed sight.”
(Luke 7:21 ESV)

A Place for Authoritative Prayer

By Stephen W. Hiemstra

Richard Foster (1992, 229) describes authoritative prayer with these words:

“In Authoritative Prayer we are calling forth the will of the Father upon the earth. Here we are not so much speaking to God as speaking for God. We are not asking God to do something; rather, we are using the authority of God to command something done.”

As practiced in the church today, authoritative prayer is also referred to as deliverance ministry and, more popularly, as exorcism. Foster’s term, authoritative prayer, is more descriptive of the actual practice and less likely to evoke the baggage that accompanies other terms.

A reluctance to practice authoritative prayer exists among many Christian leaders. I would like to argue here that this reluctance needs to be reassessed because the need for authoritative prayer has grown dramatically in our generation, because authoritative prayer has been unfairly stigmatized and misunderstood, and because authoritative prayer has a legitimate therapeutic place even when other forms of counseling are available.

Background

Jesus practiced authoritative prayer, as most authors recognize. E.P. Sanders (1993, 149), for example writes:

Exorcisms, which are a significant subcategory of healings, deserve fuller discussions. They were very important in Jesus’ culture and also in his own career.

Sanders then proceeds to list twelve scriptural citations where Jesus performs exorcisms[1] and also lists exorcisms performed by others in the New Testament (Sanders 1993, 15). Significantly, Jesus also commissioned the disciples to preach and cast out demons (e.g. Mark 3:14-15).

The early church took the need to cast out demons seriously because virtually all adult converts had previously worshiped pagan idols, which were believed to be demons. The church accordingly commissioned exorcists much the same as deacons and elders. The church has always recognized the need for authoritative prayer, even if some traditions have seldom openly practiced it.

Types of Healing Prayer

Interest in authoritative prayer in the modern period, outside the Pentecostal (charismatic) tradition, started with a Roman Catholic priest by the name of Francis MacNutt in the 1960s, who taught that authoritative prayer could be described as one of four types of healing needing prayer:

  1. Repentance of sin (spiritual healing).
  2. Emotional (or relational) healing.
  3. Physical healing. and
  4. Deliverance (healing from spiritual oppression) (MacNutt 2009, 130).

Distinguishing the different types of healing needs is important because many practitioners lump all healing needs into authoritative prayer and fail to distinguish spiritual oppression (common) from outright possession (rare).[2]

The Postmodern Need for Authoritative Prayer

In the modern period, the influence of rationalism in Christian thought led many to question the reliability of scriptural references to exorcism and other recorded miracles. This over-emphasis on rationalism and personal autonomy seems increasingly out of place in the postmodern period that we live in.

Limits to Autonomy

In my own hospital experience, for example, I noted that about half the patients that I visited with as a chaplain intern working in the emergency department were admitted for reasons that could be classified as preventable, problems arising out of poor lifestyle choices, and other self-destructive behavior. In visiting later with the senior surgeon, I was corrected. He reported that the actual proportion of patients so classified was closer to three-quarters. Consequently, if in the concrete reality of medicine, we are incapable of maintaining our physical health in view of rational information to inform us as to how to accomplish this objective, then how much more incapable are we of maintaining our own spiritual health?

Growth of Suicide Problem

Outside of personal observation, we know from recent reports that the United States is currently experiencing a thirty-year peak in suicides, with the largest increase among men aged 45-64 (Tavernise, 2016). I personally know of two men within that demographic who killed themselves within the past year. If people are killing themselves in record numbers, it is safe to say that spiritual oppression is part of the picture, especially when drug abuse and deviant sexual activity are not indicated, because poverty, depression, and despair do not have to lead to suicide.

New Challenges

Outside of the medical and psychiatric fields, three factors suggest a need for authoritative prayer that could be classified as something new. First, the growth of interest in pagan religions and immigration from countries where animistic religions are commonly practiced show spiritual influences previously absent in the West. Second, the mainstreaming of alternative sexual practices and drug use (and the abuse that often goes with them) has the potential to increase the number of individuals susceptible to spiritual oppression. Third, the discrimination of secular institutions practiced against Christians reduces the number of individuals who are nominally influenced by the church and thereby able to resist other spiritual influences.

The Practice of Authoritative Prayer

A number of approaches have been taken in authoritative prayer. Here I will speak only of my personal experience in assisting a seasoned practitioner who is an ordained Presbyterian pastor in Charlotte, NC.

Setup

A typical session involves someone who has come to the pastor with a request for authoritative prayer. No attempt is made to compel anyone to participate or to accept anyone referred against their will. The session takes place in a private setting, usually a church or living room, and normally the pastor has an assistant, such as myself, who takes notes so that he can focus on the prayer.[3] Parents and other loved ones are invited to join in only if the person feels comfortable with them being there. The person receiving prayer does not need to disclose anything. After introductory conversation, the pastor starts by explaining the purposes of prayer and the scriptural authority being evoked in authoritative prayer.

Object of Prayer

The prayer itself starts with praise of God and the person being prayed over. As Christians, we believe that God is sovereign over all of creation, he is good, and he cares for us. This praise is important because God already knows what is on our minds and has promised to answer the prayers of his people. Our tiniest request from an infinite God provides more power than any spiritual being can resist. Most of the remainder of the prayer is for the benefit of the person being prayed over.

Triage

The prayer then proceeds to triage the spiritual issues that the person being prayed over may be suffering. Perhaps, the spiritual problem has been passed down through family or started with harsh words from someone important to the person. Perhaps, the person has experienced great shame or guilt due to sinful behavior, especially sexual or drug experimentation. Perhaps, the person has been overwhelmed with grief or pain. Perhaps, the person has refused to grow up in some important way or fallen in with bad company or hurt someone close to them or suffered some terrible tragedy.

Response

As this prayer unfolds, the pastor prays with eyes open to observe the person’s reaction and the reactions determine how long particular issues are addressed. This triage process is important because many of the deepest spiritual problems that we face may have been repressed over years and the person may not even be aware of their emotional impact.[4] Because the person need not disclose anything going into prayer or coming out of it, their own awareness and willingness to confess their issues is not in view.[5] As such, authoritative prayer is not a substitute for counseling. In fact, it may be a prelude to counseling because the person may realize their issues need more attention.

Concepts Supporting Authoritative Prayer

A couple of theological concepts inform this method, but are not necessarily required.

Identity in Christ

First, our souls are composed of our will, our mind, our memory, and our social environment. A modern word for soul might be our identity. The idea that our identity is socially held[6] means that when we make Christ the cornerstone of our identity, we are not easily shaken the way that we might be if some other cornerstone were chosen. Treating Christ as a secondary part of our identity does not provide nearly the stability required to resist temptation and evil. As temptation and evil become more prevalent in the postmodern period, the need for this stability is greater than ever.

Parasitic Spirits

Second, the image of an evil spirit being confronted in authoritative prayer is that of a parasite. An evil spirit is parasitic in the sense that it cannot exist independent of its host for very long, much like tick would starve in the absence of blood host. Driving it out therefore risks that the parasite will seek another local host and the prayer must account for this behavior.

Permission Denied

Third, evil spirits are driven out, not by shouting or employing incantations or any special form for prayer, but by denying that they have permission to inhabit the person being prayed over and appealing to the power and authority of God. Evil spirits act like bad lawyers arguing for their rights to oppress a person. Thus, it is important to have the person’s permission to pray because it implies that the demons do not have permission to continue their oppression.

Return to Biblical Authority

The primary reason that many people question the existence of evil spirits is that the spiritual world is itself thought not to exist, a result of an animistic tradition debunked by rational thinking. But if rational thinking is only part of our own thinking, why would it preclude the existence of a spiritual being who is divorcing itself from God? Furthermore, why, if you believe in God, would you then question the existence of other unseen spiritual beings? The Bible treats angels and demons as heralds of Christ himself (e.g. Mark 5:7). Denying their existence is tantamount to denying Christ’s divinity, because Christ treated exorcism as important in his ministry.

References

Foster, Richard J. 1992. Prayer: Find the Heart’s True Home. New York: HaperOne.

Francis MacNutt. 2009. Healing (Orig Pub 1974). Notre Dame: Ave Maria Press.

Jung, C.G. 1955. Modern Man in Search of a Soul (Orig Pub 1933). New York: A Harvest Book.

Sanders, E.P. 1993. The Historical Figure of Jesus. New York: Penguin Books.

Tavernise, Sabrina. 2016. “U.S. Suicide Rate Surges to a 30-Year High” New York Times. April 22. Online: https://nyti.ms/2k9vzFZ, Accessed: 13 March 2017.

[1] Mark 1:23-8/Luke 4:31-37, Mark 1:32-34/Matt 8:16/Luke 4:41, Mark 1:19, Mark 3:11/Luke 6:18,
Mark 3:20-30/Matt 12:22-37/ Luke 11:14-23, Mark 5:1-20/Matt 8:28-34/Luke 8:26-39, Mark 7:24-30/Matt 15:21-28, Mark 9:25/Matt 17:18/Luke 9:42, Matt 4:24, Matt 9:32-34, Luke 8:2, and Luke 8:2. (Sanders 1993, 149-150).

[2] MacNutt (2009, 167) distinguishes deliverance ministry (relief from spiritual oppression) from exorcism (relief from possession).

[3] These notes are taken to allow the pastor to return to issues undercovered at the end of the session and are given to the one being prayed for at the end of the session. No record is retained by the pastor or the assistant.

[4] Jung (1955, 1, 33) saw the unconscious as playing a leading role in neuroses and viewed the unconscious secret as more harmful than one that is conscious.

[5] Jung (1955, 30-31) viewed psychoanalysis as a modern form of confession.

[6] The Alzheimer’s patient is an example of someone whose identity is only held by their loved ones and care givers. When we die, our identity will likewise be held primarily by God.

 

Also see:

Prayer for Healing, Comfort, and Deliverance

A Roadmap of Simple Faith

Other ways to engage online:

Author site: http://www.StephenWHiemstra.net, Publisher site: http://www.T2Pneuma.com.

Newsletter at: http://bit.ly/2vfisNa

 

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Return to Leadership

Cover for Called Along the Way
Art by Stephen W. Hiemstra

Let the elders who rule well be considered worthy
of double honor, especially those
who labor in preaching and teaching
(1 Tim 5:17)

Return to Leadership

By Stephen W. Hiemstra

My term as elder began in January 2003 when Centreville Presbyterian Church (CPC) ordained me and I was elected as clerk of session, a leadership position. As clerk, I worked closely with the pastor to set agendas for the session and congregational meetings, and kept the official notes on all meetings.

Pastor Rob encouraged the elders to deepen their faith and to become more involved in the life of the church. He encouraged us involved dedicating the first half-hour of our meetings to study and prayer. The first book that we used in this effort was Oswald Sanders’ book, Spiritual Leadership, which served to make the point that elders were more than merely the board of directors of the church. Session soon became my first small group.

Pastor Rob also encouraged us was to become more involved in the life of the church through preaching and teaching. In the spring, our associate pastor resigned and Pastor Rob asked that elders to offer personal testimonies on Sunday morning to give him some time off.
At first, I avoided the question, but after thinking about it, I told him:

I am uncomfortable giving a personal testimonial, but if you want, I will preach for you. I am used to teaching college students so it should be no problem to preach.

He agreed and shared a book, Communicating for a Change, with me by Andy Stanley and Lane Jones to help me get started. Over the next year, I preached four times on the call to faith and ministry, the problem of pain, the Book of Esther, and the covenants of law and grace.
The following year, I taught my first adult Sunday school class, a video series crafted around R.C. Sproul’s book: Reason to Believe. We had more than twenty adults who attended the class and, because of the success of the class, I was encouraged to teach Bible studies, starting with the Book of Romans in 2005. After that I taught Luke, Genesis, Hebrews, Philippians, and Matthew.

After a point in teaching, I got frustrated by the poor attendance on Sunday mornings. I thought: “Where are the elders? Where are the deacons?” When I looked around the room, I realized that only one or two in a class of a dozen were even church members. My class consisted primarily of family members, colleagues from work, and active, non-members who wandered in. These were people who, like myself, struggled to understand their faith and chided at the usual pat answers.

References

Sanders, J. Oswald. 1994. Spiritual Leadership: Principles of Excellence for Every Believer. Chicago: Moody Press.

Sproul, R.C. 1982. Reason to Believe: A Response to Common Objectives to Christianity. Grand Rapids: Zondervan.

Stanley, Andy and Lane Jones. 2006. Communicating for a Change. Colorado Springs: Multinomah Books.

 

Other ways to engage with me online:

Author site: http://www.StephenWHiemstra.net, Publisher site: http://www.T2Pneuma.com.

Newsletter at: http://bit.ly/2sqj

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Twenty-Fifth Anniversary

Art by Stephen W. Hiemstra

Twenty-Fifth Anniversary

By Stephen W. Hiemstra

At the end of my summer in Puerto Rico, it became increasingly obvious that I had completed my work. I still lacked a thesis subject, but I had reams of statistical data which could be better analyzed at Cornell University than at the Agricultural Experiment Station in Rio Piedras where I worked during the summer. So I contemplated leaving the island earlier than planned which opened up an unexpected opportunity.
My parents had a twenty-fifth anniversary on September 13th, 1977 but because my siblings were still in school, they planned to celebrate in late August in Oskaloosa, Iowa at Central Reformed Church where they had been married. Leaving Puerto Rico early offered the opportunity for me to attend their anniversary celebration after I had earlier sent my regrets.

Because I knew that my uncle Hubert, who was actually my grandfather’s cousin, had to drive south from Clarion, Iowa through Des Moines, I wrote him and asked him to pick me up at the Des Moines airport to make my attendance at the anniversary a complete surprise. It would also mean that we could spend an hour and a half catching up on each other’s activities. Hubert was active in Iowa politics and always wanted to hear my take on events.

When we arrived in Oskaloosa, Hubert parked on the street south of the church and we walked down the steps into fellowship hall. Just by chance, my father walked up those same steps without recognizing me, because I was supposed to be in Puerto Rico. However, close behind him came my mother who immediately burst into tears when she saw me.

So often in ministry, we hear about people suffering anniversaries, which mark the death of a loved one or some other tragedy. Equally important are the joyous anniversaries where we remember to honor our relationships and celebrate the blessings of this life, even if it involves a bit of travel.

 

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Between Sundays

Cover for Called Along the Way
Art by Stephen W. Hiemstra

Honor your father and your mother,
that your days may be long in the land
that the LORD your God is giving you.
(Exod 20:12)

Between Sundays

By Stephen W. Hiemstra

After I confessed my faith in Christ and joined the church in 1967, I participated more actively in church youth programs, sang in the youth choir, and pledged money to the church, as was expected of young Christian men. My first attempts at evangelism and living out my faith could be described as spotty at best.

I knew a fellow by the name of Jimmy, who might today be referred to as having special needs. Jimmy only had a few friends and, when he heard that I was learning to play piano, he expressed interest in learning to play and I volunteered to teach him one day after school. Thinking that Christians should be really nice to people, helping him learn piano seemed like the right thing to do.

When Jimmy came over after school, my mother welcomed him in but she awkwardly asked: “Is Jimmy one of your friends?” Jimmy and I went straight to the piano where I taught him a few notes and how to play a C major scale. We spent about half an hour before he left and went home. Thinking about my mother’s question, I never invited him back.

By contrast, my mother really liked David, who lived two doors down from us. David was tall and thin and quiet and always at home. His father was a popular local pastor, who was a ham radio operator, and his mother, who was as sweet as the snacks that she offered up. David and I traded baseball cards, marbles, and stamps, but he never seemed interested in playing games with the other kids in the neighborhood and expressed little interest in chess. So, I was “nice” to David, but we were not close.

It was never exactly clear what it meant to live out Christine values at home, other than “honor your father and mother” (Exod 20:12). Because I grew the oldest among my siblings and was already more comfortable with adults, this commandment came easy, but I associated this commandment with obeying my parents, not with their later care. Sometimes in the evening I sat with my father in his study as he worked and read or did my homework. Other times I helped him with yard work, like cutting the grass, or washing the car. I also helped the neighbors with gardening or shoveling their snow, which I continued to do even in high school. When I left for college, my father traded in the old push mower for a gasoline model.

Until I was about 8 years old, my sister, Diane, was my closest friend. Growing up, we moved around a bit because my father was in still in graduate school. Diane and I played hide and seek. Diane and I learned to eat ice cream from cones. Diane and I celebrated birthdays—I will never forget Diane’s expression on viewing a pink rabbit cake that my mother baked when she was about two. When we got older, we sometimes watched television or played board games together at home and attended youth events and choir together at church. Although we were never chatty, Diane was my first friend.

Diane preferred doing girl things, like playing with dolls, while I did boy things, like collecting coins, stamps, and bugs, and building forts in the woods. Diane played more typically with Karen, while John, being still a tot when I was young, played mostly with Karen. This pattern continued uninterrupted over many years.

 

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Troika

Art by Stephen W. Hiemstra

“I will put my law within them,
and I will write it on their hearts.
And I will be their God,
and they shall be my people.”
(Jer 31:33)

Our girls arrived only sixteen months apart which meant that they remained close and competitive. When Stephen Reza arrived sixteen months after Marjolijn, the pattern continued. More than siblings, our kids remained inseparable, best friends.

They all spoke Farsi making it possible to have private conversations out in front of most anyone, including dad. Maryam, who insisted that the kids call her Maryam rather than mom or mother, leaned into the development of this private world and encouraged a skeptical view of anyone outside the family. At first, I enjoyed the family intimacy, but over time I realized that this tribal closeness fostered co-dependencies within the family and often hindered healthy relationships with others outside the family.

Later, when the youth group at church grew large enough to have both a middle school and high school group, the youth group leaders insisted that Christine and Narsis needed to attend the senior high school group and Reza stay with the middles school group. The kids complained and I visited with the leaders, but they refused any accommodation to my kids’ desire to stay together. At that point, the kids rebelled refusing to attend the youth group and Maryam supported their decision. This fiasco left the kids with no meaningful attachment to the church, a situation never reversed in spite of many attempts on my part.

Here at the point of connection between a close-knit family and my community of faith, I confronted a dilemma that cut to the core of who I was. The dream that I had held since I was a child of an integrated life—a new kaffietijd, a new Sabbath—remained just out of reach because I lacked the faith and the skills to foster it. I had to learn to plant seeds and trust that God would bring the growth, but was I ready?

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Wedding Gift

Art by Stephen W. Hiemstra

Wedding Gift

By Stephen W. Hiesmtra

When Maryam and I were married in November 1984, I worked during the day at the U.S. Department of Agriculture and in the evenings on my dissertation. Having limited time and a limited budget, I did not have a television and did not want one, having been a television addict as a kid. Although I enjoyed watching the evening news, I preferred to maintain the ascetic lifestyle that I had had in school. Maryam could not understand my concern about television and her brother gave us a television as a wedding gift.

Background

While many Americans see Iranians through the eyes of Islamic asceticism, the role of Islam in Iranian culture changed dramatically with the ouster of the Shah of Iran, Mohammad Reza Pahlavi , on January 16, 1979 during the Iranian Revolution. Earlier in the 1960s, the Shah promoted land reform and began a series of economic and social reforms. By the time of the Revolution, Iran had developed what some have described as a “Hollywood culture,” which reflected the strong influence on American entertainers on Iranian culture. For Iranians who grew up during in pre-revolutionary Iranian and later came to the United States to study, this “Hollywood culture” remains a strong influence and a symbol of resistance to the Islamic fundamentalism, both inside and outside the country, especially for young women.

Ultimate Wishes

Maryam loves to watch television and once said: “when I die, I want to be buried with the television remote in my hand.” When she would say this, I would remind her: “Don’t worry. The Hiemstra burial plot sits right next to Lewinsville Presbyterian Church so you can go to church every day!” The attitude about television, which I tried to keep out of the house when we were first married, grew to become the symbol of the cultural divide in our family.

Much later, television interfered with the kid’s bedtime routines. Maryam loved to stay up late watching television and insisted that the kids watch with her. As an early riser, I insisted that the kids needed to go to bed before the adults and that it helped to have the television turned off to keep a disciplined routine. Although I normally managed the bedtime routine when the kids remained young, this routine provided impossible to maintain when the kids reached middle school and mom did not maintain a united front with dad.

Simpler Times

But early in our marriage television played a simpler role. When her mother lived with us, we watched Iranian cable television shows in Farsi. When Iranian entertainers came on, we knew them all by name. We would both snap our fingers Iranian style with two hands to keep up with the music. Later when her mother left, Maryam gravitated to shows like Entertainment Tonight, which focus on celebrity lifestyles, Married with Children, and, later, CSI-style shows. Sometimes I sit and watch with her on Sunday evenings, but in the early days of our marriage I remained too busy evenings to watch much television.

 

Also see:  Looking Back 

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The Other Stephen Hiemstra

Art by Stephen W. Hiemstra

“Before I formed you in the womb I knew you,
and before you were born I consecrated you;
I appointed you a prophet to the nations.” (Jer 1:5)

My father, which I sometimes introduce as the other Stephen Hiemstra, was born on April 17, 1931 during the Great Depression. He grew up on a small, feed-livestock farm in southern Iowa and attended college, in part, under the GI Bill.[1]

His education followed a series of apparently serendipitous decisions, which, in fact, allowed the family to prosper during the normally traumatic move from rural to urban employment. Dad was one of the first in his extended family to attend college and our end of the family prospered more than most. God’s hand is clearly on him.

Although Dad was one of the first in the Hiemstra family to attend college, he was not the last. Dad firmly believes in education. He made sure that each of his children made it through college and two of us, John and I, have completed doctoral studies. Between Dad, his brother John, my brother John, and I, there are four of us in the extended family with doctoral degrees. We are truly blessed.

Dad worked for the federal government during a formative period, beginning in late Eisenhower Administration through the early Reagan Administration, when belief in the positive contribution that government could make was at an historical peak. President John F. Kennedy set the tone for this golden age of government service in his inaugural address when he chided Americans to: “ask not what your country can do for you–ask what you can do for your country.”[2]

Dad took up this challenge with vigor and passion. Not only did he strenuously pursue his work writing voluminous numbers of studies and professional papers, Dad was active in professional societies[3] and often took a leadership role and won awards for his work.

Because I followed Dad into a career in agricultural economics, many of the professionals mentioned in his memoir are my own personal friends and colleagues. Early in my career, this posed something of an embarrassment as I worked to distinguish myself from my father. This was a vain effort. Everywhere I went at home and abroad, I ran into friends of my father.

During my year abroad studying in Germany, for example, I felt that I had finally escaped the shadow of my father—I was so wrong. One evening, for example, I attended a doctoral celebration party and in the middle of it the department chair walked up to me and invited me to dinner—he apparently was doctoral candidate with Dad at the University of Berkeley in California. At another point, I helped a couple of random American tourists order dinner in a restaurant only to learn that the husband was an agricultural economist from Oregon State University and a friend of my father. Another time when a colleague asked if I had authored a journal article in 1963, I joked: “didn’t you know that I was a child prodigy agricultural economist?” The article was, of course, one of my father’s publications.

Now that the need to distinguish my career from my Dad’s has subsided it is easier to appreciate the broad scope of his contribution to agricultural economics, particularly in the areas of food consumption, demand, and distribution studies.

In 1983 Dad retired from federal service and joined the faculty of what is now the School of Hospitality and Tourism Management at Purdue University as associate professor on August 17, 1983. He taught classes such as marketing and strategic management, but also undertook research and consulting for numerous institutes and firms in the hotel and restaurant industries. He traveled, for example, on lengthy study trips to Liberia and Hong Kong during these years.

Dad was best known at Purdue University for starting the first doctoral program (anywhere) in the field of hospitality and tourism management in 1989. His first three students are now faculty members and the program that he started now has 30 doctoral students and is a leading program in the field.

The role of Dad’s Christian faith in his life experience has always been important, even if his memoir makes only occasional references. The church has traditionally taught personal disciple, commitment in marriage, and generosity in giving which are all evident in my father’s life. Dad was a good role model to the rest of us who benefited from his faith and devotion to Christ. He also served a number of churches as elder and in other roles.

More than his church work, however, Dad—introduced once as the “father of the WIC program”—[4]took seriously the concept that God is the creator of all creation and all knowledge is God’s knowledge. His work as an economist was a calling, not just a career. As the Prophet Jeremiah wrote of his own calling:

“Before I formed you in the womb I knew you, and before you were born I consecrated you; I appointed you a prophet to the nations.” (Jer 1:5)

Dad’s call came early, even before he was aware of it himself. A prophetic call is not necessarily just to preach and teach—we only know of Jeremiah because of his writing. For Jesus’ own brother, James, wrote:

“Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.” (Jas 1:27)

He was most proud of his contribution to USDA’s food and nutrition programs, which provided food to needy families (primarily single moms with kids) throughout the United States and territories, such as Puerto Rico and Guam, where the need was especially urgent.

References

Hiemstra, Stephen J. 2016. My Travel Through Life. Centreville: T2Pneuma Publishers LLC.

[1] I abstracted this reflection from a postscript that I wrote for my father’s own memoir. See: Hiemstra (2016).

[2] http://www.presidency.ucsb.edu/ws/?pid=8032.

[3] During his federal service the principal groups were the American Agricultural Economics Association, the American Economic Association, and the Society of Government Economists. During his time at Purdue University, Dad was heavily involved in the International Council of Hotel, Restaurant, and Institutional Educators (CHRIE).

[4] The USDA has a feeding program for pregnant women called: women, infants, and children (WIC).

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