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.


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.


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.


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 

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Dreher Sees Flood, Offers Ark, Part 1

Rod Dreher, The Benedict Option

Dreher Sees Flood, Offers Ark, Part 1

Rod Dreher.[1] 2017. The Benedict Option: A Strategy for Christians in a Post-Christian Nation. New York: Sentinel. (Goto Part 2; Goto Part 3)

Review by Stephen W. Hiemstra

Benedict of Nursia, Italy (480 –547 AD) is a Christian saint established a rule for daily life and a new monastic order.[2] The rule stipulated seven prayers each day (the hours) and ordered every aspect of life in the monastery. Benedict’s rule helped the Christian church survive the fall the Roman empire. It later served as a model for universities in the Middle Ages and the corporation in modern times.


In his book, The Benedict Option: A Strategy for Christians in a Post-Christian Nation, Rod Dreher sees the church today facing a challenge similar to the fall of the Roman empire and Saint Benedict’s response, establishing a monastic order, as providing a template for the church’s dilemma today. He writes:

“The idea is that serious Christian conservatives [can] no longer live business-as-usual lives in America, that we have to develop creative communal solutions to help us hold on to our faith and our values in a world growing ever more hostile to them.” (2)

Why the Apocalyptic Response?

Dreher sees the 2015 defeat of a conservative initiative in Indiana, The Religious Freedom Restoration Act, at the hands of Gay rights activists and major U.S. corporations as a watershed event. It was quickly followed by the U.S. Supreme Court declaration of a constitutional right to same-sex marriage (the Obergefell decision). In this new environment, he writes:

Dreher sees the 2015 defeat of a conservative initiative in Indiana, The Religious Freedom Restoration Act, at the hands of Gay rights activists and major U.S. corporations as a watershed event. It was quickly followed by the U.S. Supreme Court declaration of a constitutional right to same-sex marriage (the Obergefell decision). In this new environment, he writes:

“Christians who hold to the biblical teaching about sex and marriage have the same status in culture, and increasingly in law, as racists.” (3)

Dreher declares that the culture war is over and Christian conservatives lost. The election of Donald Trump as president has given the church more time to prepare, but little hope of a revival. Dreher paints a grim picture of a hollowed out church that needs to build an ark for the coming flood (238).

Background on Dreher

Who is Rod Dreher? He describes himself as a senior editor at The American Conservative and an author of several books including: Crunchy Cons, The Little Way of Ruthie Leming [his sister], and How Dante Can Save Your Life. He and his wife have three children and live in Southern Louisiana, which may account for his interest in floods.


Dreher writes his book in ten chapters preceded by an introduction and followed by a conclusion, acknowledgments, notes, and an index. The chapter titles are:

  1. The Great Flood,
  2. The Roots of the Crisis,
  3. A Rule for Living,
  4. A New Kind of Christian Politics,
  5. A Church for All Seasons,
  6. The Idea of a Christian Village,
  7. Education as Christian Formation,
  8. Preparing for Hard Labor,
  9. Eros and the New Christian Counterculture, and
  10. Man and the Machine (vii).

Dreher writes like a conservative Catholic. Still, he balances his examples between Evangelical and Orthodox Christian sources. He even throws in examples from Jewish communities (130) and the Church of the Latter Day Saints (Mormons; 135). The theme, decline of the American Christian church, led me to expect Dreher would take shrill tone, but Dreher studiously avoided this temptation through use of research and helpful case studies.

Monastery in Norcia

One case study that stands out was his visit to the Monastery in Norcia, Italy, where Saint Benedict was born. The Norcia monastery dates from the tenth century, but was closed in 1810 by Napoleon Bonaparte who worked hard to devastate the Catholic church throughout Europe. Dreher writes:

“Legend has it that in an argument with a cardinal, Napoleon pointed out that had the power to destroy the church. ‘Your majesty,’ the cardinal replied, ‘we, the clergy have done our best to destroy the church for the last eighteen hundred year. We have not succeeded, and neither will you.’” (49)

American monks helped recently to re-establish this monastery (48-49). Dreher’s visit inspired lessons that he enumerates throughout his book.


Rod Dreher’s The Benedict Option: A Strategy for Christians in a Post-Christian Nation ties together numerous concerns about the church and culture, and offers the development of new schools to maintain a vibrant faith community in the face of the coming secular deluge.

In part one of this review, I will outlined Dreher’s book. Part two looks at his definition of the problems facing the church. In part three, I will look at his solution to those problems.

[1] ,


Also see:

Kinnaman and Lyon Research Faithful Living, Part 1 

Books, Films, and Ministry

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Doldrums Prayer for Strength and Guidance

Doldrums, Sand Dune in Ocean City, MarylandDoldrums Prayer for Strength and Guidance

By Stephen W. Hiemstra

Almighty Father, Beloved Son, Holy Spirit,

Remain especially near to me in the doldrums of life,

when the wind is not in my sails and

the sea remains placid and listless, devoid of life.

Let me not sin out of boredom,

let me not wander into danger for lack of direction, energy, or anxiety.

Give me a fishman’s sense of when to cut bait and when to go fishing.

Let me innovate when stuck in the middle of a transition,

when the good old days have passed and

the future remains uncertain.

Teach me to number my days aright that I might a heart of wisdom. (Ps 90:12)

That I might live into my baptism each and every day.

In Jesus’ name, Amen


Also see:

Summer Prayer

A Place for Authoritative Prayer 

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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.


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.


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.


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.


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.


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:, 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

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Beechick Outlines Biblical Learning Method

Beechick Outlines Biblical Learning Method

Ruth Beechick. 1982. A Biblical Psychology of Learning. Denver: Accent Books.

Review by Stephen W. Hiemstra

One of the most insidious assumptions of modern and postmodern people is that the current generation is the most intelligent, most perceptive. It is as if everything that came before was prologue to this fantastic new beginning. Not only is this assumption not true; it is idolatrous because, like original sin, this assumption presumes the role of God, who is the true source of all knowledge. This is why as we grow in our faith and learn about it, we find the Bible increasingly interesting. Books that help us understand the Bible in new ways are especially interesting.


In her book, A Biblical Psychology of Learning, educator Dr. Ruth Beechick starts noting that: “we need a theory of learning based on the Bible.” (8) The reason for Beechick’s interest is that in studying learning theory more generally, she was frustrated that the behavioral theory explained primarily the behavior of rats (stimulus-response) and other theories likewise focused on only one dimension of learning. Surely, human complexity required a more complex understanding of learning, she thought (9).

Learning Starts with the Heart

In her attempt to develop a biblical understanding of learning, Beechick observes:

“When we look to the Bible one inescapable fact about man is his heart. The word is used more than 800 times.” (12)

Beechick goes into a long discussion of how modern people understand the biblical concept of heart, but I suspect that, because the heart has a much wider scope of meaning in Hebrew and Greek, heart would translate as a range of emotional and intellectual meanings, which Beechick argues do not all begin with cognition in the mind. She argues from biblical, historical, and scientific evidence that the heart has its own autonomous influence (39).

Biblical Learning Model Uses More Information

Beechick makes an interesting chart comparing sources of input into three learning theories—behaviorism, humanism, and biblical—with their view of man and basis of study. Behaviorism views man as a personless body; humanism views many as a biological organism; and the biblical view of man is that we are created in the image of God. Behaviorism studies laboratory animals; humanism studies mankind; and the biblical view considers animals, people, and the biblical experience (26). From her review, she concludes that the biblical view is better informed than behaviorism or humanism because it takes into account more information (33).

Beechick’s core learning model is built on a model from John A.R. Wilson, Mildred D. Robeck, and William B. Michael called Psychological Foundations of Learning (New York: McGraw Hill, 1969) and has five components:

  1. Wise self-direction (creativity),
  2. Concept Learning,
  3. Information learning,
  4. Heart-set (self-discipline), and
  5. Parental love and discipline (54).

Each of these components interacts with the others and combines influences from both the head and the heart. The remainder of the book focuses on explaining each of these five components.

Example of Psalm 78

Beechick walks through this learning model that she finds illustrated in several verses in Psalm 78 through wisdom and foolishness applications of the model (example and counter-example). The wisdom application is found in verses one, six, and seven (70):

  1. Give ear, O my people, to my teaching; incline your ears to the words of my mouth!
  2. that the next generation might know them, the children yet unborn, and arise and tell them to their children,
  3. so that they should set their hope in God and not forget the works of God, but keep his commandments; (Ps 78:1, 6-7 ESV)

The foolish-learner application is found in the verses that follow (72). Proverbs 10 provides another application of the model through example and counter-example. In walking through these illustrations, Beechick notes that learning starts with the orientation of the heart (heart-setting) and that God disciplines his people with both anger and love (69). Because our hearts are not always naturally set on learning, discipline plays a key role in biblical learning, which the Psalmist likens to the growth of a palm or cedar tree (Ps 92:12).

Who is Ruth Beechick?

Her Amazon author page reports the following biography:

“Dr. Ruth Beechick spent a lifetime teaching and studying how people learn. She taught in Washington state, Alaska, Arizona and in several colleges and seminaries in other states. She also spent thirteen years at a publishing company writing curriculum for churches. In ‘retirement’ she continues to write for the burgeoning homeschool movement. Her degrees are A.B. from Seattle Pacific University, M.A.Ed. and Ed.D. from Arizona State University.”

Ruth has written numerous books and curriculum materials for homeschooling, but she passed away in 2013 and does not have her own website.


Ruth Beechick’s A Biblical Psychology of Learning is an interesting for anyone interested in biblical teaching methods, which explains why she has been so influential in the homeschooling movement. Her learning model is complex which seems appropriate because we are complex people, but it also suggests that rigorous study is required to apply it.

Also see:  Books, Films, and Ministry


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Prayer of Faith

Cover, Life in Tension

Prayer of Faith

By Stephen W. Hiemstra

Heavenly Father,

I believe in Jesus Christ, the son of the living God, who died for our sins and was raised from the dead.

Come into my life, help me to renounce and grieve the sin in my life that separates me from God.

Cleanse me of this sin, renew your Holy Spirit within me so that I will not sin any further.

Strengthen my faith. Bring saints and a faithful church into my life to keep me honest with myself and draw me closer to you.

Break any chains that bind me to the past—be they pains or sorrows or grievous temptations.

May I  freely welcome God, the Father, into my life, who through Christ Jesus can bridge any gap and heal any affliction, now and always.

In Jesus’ previous name, Amen.


Also see: Prayer to Increase Faith

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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.


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.


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Bauckham Writes Theology of Revelation

Cover Bauckham's Theology of Revelation

Bauckham Writes Theology of Revelation

Richard Bauckham.[1] 2017. The Theology of the Book of Revelation (Orig pub 1993).  UK: Cambridge University Press.

Review by Stephen W. Hiemstra

Revelation captures the imagination like no other book in the Bible. Its popularity among Christians is almost a striking as the reluctance of pastors to teach it. Who wants to initiate a discussion that is likely to grow heated as participants defend their own favorite interpretations? Yet, what other biblical text elicits such passion on a regular basis? This is both the attraction and the risk of Revelation.

Richard Bauckham’s The Theology of the Book of Revelation with this overview:

“Revelation is seen to offer not an esoteric and encoded forecast of historical events but rather a theocentric vision of the coming of God’s universal kingdom, contextualized in the late first-century world dominated by Roman power and ideology. It calls on Christians to confront the political idolatries of the time and to participate in God’s purpose of gathering all the nations into his kingdom.” (i)

The series that this text embodies strives to offer a theological commentary rising above the usual focus on exegesis of individual verses, which is limited to historical, textual, grammatical, and literary commentary according to the series editor, James D. G. Dunn at University of Durham (xi). As someone who has spent a lot of time reading commentaries, I find this series highly attractive—one goes to seminary to study God, not just to analyze an ancient text with the modern scientific tools of a skeptical mind, as is the usual fare in commentaries.

In his introduction, Bauckham asks a fundamental question: what kind of book is Revelation? He writes: “Revelation seems to be an apocalyptic prophecy in the form of a circular letter to seven churches in the Roman province of Asia” (2). In other words, we see three genre (or classes of literature): apocalypse, prophecy, and letter. I will borrow these three genre to structure the remainder of this review.


Bauckham follows J.I. Collins in using this definition of apocalypse as a literary genre:

“Apocalypse is a genre of revelatory literature with a narrative framework, in  which a revelation is mediated by an otherworldly being to a human recipient, disclosing a transcendent reality which is both temporal, insofar as it envisages eschatological salvation, and spatial, insofar as it involves another supernatural world.” (6)

Bauckham sees John’s revelation as both highly contextualized to the first century church’s situation and a visionary disclosure of God’s perspective more generally on the human condition (7). Bauckham writes: “It is John’s readers’ concrete, day-to-day world seen in heavenly and eschatological perspective.” (8) What makes John unique among apocalyptic writers is that he writes in his own name and timeframe—more typically apocalyptic writing takes the name of an historical prophet and is set in an historical period (11).


Bauckham sees John’s prophecy arising out of a vision that he has written down with great care and intense study within the tradition of Old Testament (OT) prophecy (2-3).

For those unfamiliar with OT prophets, the OT prophet worked, not so much as a visionary, but as someone who called his audience back to faithful commitment to the Mosaic covenant. Frequently this involved reminding the community of faith of the blessings and curses found in Deuteronomy 28. Because covenant non-fidelity remained a theme in the OT, the curses tend to get the most show time and they represent, not so much a prediction in time and place, but a verdict rendered in the heavenly court.

Bauckham sees Christian prophecy having three elements. First, the prophet discerns the contemporary situation in lieu of God’s nature and purpose. Second, the prophet predicts how the current situation must change if God’s kingdom is to come. Third, the hearer of this prophecy is then expected to respond in faith, which leaves room for the individual or community to participate freely in God’s purpose for the world. This why, for example, Nineveh was spared after Jonah prophesied its destruction. The destruction of Nineveh was contingent on its citizen’s rejecting God’s purpose for them (148-149). God is slow to anger precisely because he truly wants us to repent and accept salvation (Exodus 34:6).


Bauckham writes:

“The whole book of Revelations is a circular letter addressed to seven specific churches: Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, Laodicea (1:11; cf. 1:4; 22:16). They are probably named in the order in which they would be visited by a messenger starting from Patmos and travelling on a circular route around the province of Asia.” (12)

Each church is called to be conquer as their part of a general eschatological battle. Bauckham sees these specific letters being both tailored to the particular problems of those church, which John clearly understands in great detail, and representative of wider problems in the church. This wider application becomes obvious when you ask—why only these seven churches (there were many more) mentioned?

Bauckham’s answer is that these seven messages are used by John as seven different introductions to Revelation, reflecting seven different ways that the book can be read (14).  While I have personally always seen the letter to Laodicea being especially pertinent to the modern church, I would be curious how to read Revelation in view of the others—Bauckham does not offer these tantalizing details. However, we recognize that the number seven is the biblical number reflecting completeness (16).

Richard Bauckham’s The Theology of the Book of Revelation is a fascinating read and of interest to anyone having an interest in understanding the Book of Revelation. I bought my copy during a visit to Gordon-Conwell Theological Seminary’s bookstore in Charlotte, NC knowing that I would find it useful in teaching. Still, Bauckham writes with surprising clarity about this complex subject.



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Prayer for Faith of the Newly Baptized

Baptism, Broad Run, Manassas, Virginia
Broad Run, Manassas, Virginia

Prayer for Faith of the Newly Baptized

Heavenly Father,

Thank you for the gift of faith.

Thank you that you are willing to enter our lives and recreate us in your image,

in spite of our rebellion and sin.

Thank you that, through your Holy Spirit, we can take a small step of faith

and choose a new path, not knowing where it will lead, but confident that you will be with us.

Thank you for washing away our sins through the blood of the lamb

and that we might die to those sins and be born again in your spirit.

Thank you. Thank you. Thank you.

Through the power of your Holy Spirit,

guard our hearts and minds in Jesus Christ and grow our faith,

that we might inch closer to you with each passing day.


Also see:

Prayer to Increase Faith 

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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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