Junius and the Reformed Tradition

Comparing Junius’ Groote Vraachstukken and the Heidelberg Catechism, it is immediately apparent that they are totally different in structure, even when one takes into consideration that they were written under different circumstances. The Heidelberg Catechism is organized under three headings: the corruption of human nature (sin and guilt), God’s salvation through Jesus Christ (redemption and freedom), and human gratitude (gratitude and obedience). The use of this theological framework had ecclesiastical and political implications, namely, to mend the frayed relationship between the Reformed Church and the Lutherans due to their different theological understandings of the nature and work of the Holy Spirit.⁴²

As we have seen, Junius compiled the Groote Vraachstukken for the instruction of native Sirayan schoolteachers, although his greater objective may have been to produce a text that could serve as a teaching tool for Sirayan converts in general.

Nevertheless, the Groote Vraachstukken’s structure is not very clear. It is structured roughly as follows:

First, it treats God’s creation of the world, angels, and Adam. Junius’ purpose in placing these subjects at the very beginning may have been to respond immediately to the Sirayans’ core concept, namely, that the physical world was eternal. Second is a discussion of the way in which God established the institution of marriage through Adam and Eve. In the process of bringing Adam and Eve together, the three (God and Adam and Eve) have lengthy dialogues. Junius probably viewed these dialogues as a good opportunity to instruct the Sirayans on how they should alter their peculiar customs on marriage and family life. This is followed, third, by a discussion of the corruption of human nature and salvation through Jesus Christ. Then, fourth, Junius discusses the nature and work of the Holy Spirit, along with subjects included in the latter part of Apostles’ Creed. Fifth is a discussion of several significant instructions concerning the Christian faith, including the sacraments, the Ten Commandments, daily prayer, and the Lord’s Prayer.

Despite this different catechetical structure, Junius tried to connect the significant theological points in his Groote Vraachstukken to the Heidelberg Catechism as much as he could. For example, when dealing with the subjects of human nature, the Holy Spirit, and faith and election, his wording and theology are similar to the Heidelberg Catechism.

42 Allen O Miller and M. Eugene Osterhaven, transl., The Heidelberg Catechism (400 Anniversary edition) (Cleveland: United Church Press, 1962), 5.

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a. On Human Nature

In both shorter catechisms, Junius briefly mentions that humans inherited their sinful nature from Adam and Eve because they transgressed and rejected the word of God.

Even though they were created in God’s image, everybody became sinners. He did not specify whether sin was inherited or the result of human deeds. In the Groote Vraachstukken, he becomes more specific. It is first of all because of sin that humans cannot obey the Ten Commandments. God knows humans have no ability to fulfill the requirements of the Ten Commandments; the purpose for such commandments is to teach humans how manifold their sins are, to lead them to believe in Christ, be baptized by his blood, and to be renewed or regenerated by the Holy Spirit. The Groote Vraachstukken discusses these questions as follows:

293. Is there anyone who can obey and fulfill these Ten Commandments?

No: there is no one; for as long as we live here upon earth, sin cleaves unto us, however upright we may be. Indeed, we daily break these commandments of God, and sin without ceasing.

295. But why does God command his servants to teach these ten commandments, if we cannot perfectly fulfill or obey them?

It is the will of God that these words should be taught us so that we may see our sinfulness, how sin has defiled us, and how manifold our sins are. We thus learn to believe in Christ, and to go to him that we may be baptized with his blood. The doctrine of these Ten Commandments calls us to praise God, that he may send his Holy Spirit to renew us.⁴³

If the discussion of these doctrines in the Groote Vraachstukken and in the Heidelberg Catechism are compared, it is apparent that Junius derived his theological ideas from the Heidelberg Catechism even though he expresses these ideas in a different way.

The Heidelberg Catechism explains that God’s purpose in promulgating the commandments, which no one can keep, is that humans may become aware of their sinfulness and seek forgiveness in Christ and pray to God for the grace of the Holy Spirit so that they can be renewed in the image of God. The Heidelberg Catechism puts it this way:

Heidelberg Catechism, Question 115

Why, then, does God have the Ten Commandments preached so strictly since no one can keep them in this life?

43 Campbell, Formosa under the Dutch, 372.

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First, that all our life long we may become increasingly aware of our sinfulness, and therefore more eagerly seek forgiveness of sins and righteousness in Christ.

Second, that we may constantly and diligently pray to God for the grace of the Holy Spirit, so that more and more we may be renewed in the image of God, until we attain the goal of full perfection after this life.⁴⁴

b. On Faith

In the Groote Vraachstukken he states that God is the initiator of faith. In the Formulary of the Catechism, Junius uses the phrase “for those who believe in Him”

six times. The contexts for these expressions are as follows: “God has adopted those who believe in him as his children”; “Jesus’ body was broken and his blood shed for those who believe in him”; “He taught those who believe in him during the forty days after his resurrection”; “Jesus interceded for the persons who believe in him.”⁴⁵ This phrase, “those who believe in Him,” indicates how important the role faith plays in the lives of the believers is for Junius.

In the Ordinair Formulier des Christendoms Junius uses the word “believe” in two ways. One is as a personal expression of faith. For example:

7. Do you believe in God?

I do.

8. What do you believe concerning Him?

I believe concerning Him that He is the true God, who made the heaven, and earth, and all things.⁴⁶

On another occasion, he uses the expression “for those who believe in him” as an identification label. This expression appears when he discusses the God-human relationship or explains what the water, bread, and wine of the sacraments signify. For example, he quotes, “God adopts those who believe in Him”; “Jesus was taken down from the cross by those who believe in Him”; “The baptismal water signifies the blood of Jesus, shed on the cross for those persons who believe on Him”; “The bread signifies the body of Christ, which was broken on the cross for those who believe on Him”; and “The drink signifies the blood of Jesus Christ, which was shed on the cross for the sake of those who believe on Him.”⁴⁷

Since he has already covered the subject of human nature, Junius does not discuss human sinfulness any further, either as inherited or in terms of the

44 Miller and Osterhaven, The Heidelberg Catechism, 115.

45 Campbell, Formosa under the Dutch, 336-340.

46 Ibid.

47 Ibid., 340-345.

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commission of sinful deeds, and its affect on human salvation. He takes it for granted that, because of one’s sinful nature, one lacks the ability to “believe” because one is prone to hate God.⁴⁸ As a result, faith only comes from God through the activity of the Holy Spirit.

In the Large Catechism, Junius brings his view explicitly into line with the Reformed tradition and discusses this issue more intensively. The Heidelberg Catechism discusses the origin of faith as follows:

Question 65, Since, then, faith alone makes us share in Christ and all his benefits, where does such faith originate?

The Holy Spirit creates it in our heart by the preaching of the holy Gospel, and confirms it by the use of the holy Sacraments.⁴⁹

We can see from this that, according to the Heidelberg Catechism, faith has three major components: the Holy Spirit’s work of creating faith in our hearts, the preaching of the holy Gospel, and the observance of the sacraments. Junius adopts this same theological formula in his Groote Vraachstukken, though he expresses it somewhat differently.

173. Who are the persons that will hereafter live with God?

All who have been converted and who are upright in heart; who have believed the Word of God, and trusted in Christ according to the words of John iii. 16: “For God so loved the world that he gave his only begotten Son, that whoever believeth in him should not go to hell, but enjoy life everlasting in heaven.”

174. Whence comes this faith? Can we believe of ourselves?

It comes from God; for man cannot believe of himself. God must give us the faith, for we cannot know Christ if God does not teach us to know him. The Holy Ghost implants faith in our hearts. When we diligently give ear unto the preaching of the Word of God, be it at school or in his house, he causes our faith to increase; and the two sacraments serve also to strengthen it.⁵⁰

In another question, Junius explains in more detail the role that the Holy Spirit plays in planting faith in a person’s heart.

119. If we have not the Holy Ghost, can we call upon God?

No: We cannot; for the Holy Ghost put into our hearts and mouths what we ought

48 Miller and Osterhaven, The Heidelberg Catechism, 14.

49 Ibid., 65.

50 Campbell, Formosa under the Dutch, 361.

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to say. He renews our minds; which are like iron, and as hard as a stone. We cannot believe the Word of God if the Holy Ghost does not enable us to believe.⁵¹

Thus, Julius teaches that belief, or faith, can never be initiated by humans due to their sinful nature. Only after God implants it in their hearts through the Holy Spirit can humans know how to believe.

c. On the Holy Spirit

In Junius’ two shorter catechisms, the Holy Spirit is not directly linked to human salvation, nor does it play any significant role in reconciling humans to God. He only introduces the Holy Spirit to explain its relationship with the Father and the Son. For example, the Holy Spirit only appears in the Formulier der Vraachstukken two times:

as the Holy Ghost of the Trinity and as the initiator of Jesus’ conception in Mary’s womb. In the Ordinair Formulier des Christendoms, the Holy Spirit is only mentioned once in connection with Jesus’ baptism. It is unknown why Junius places such little emphasis on the person and work of the Holy Spirit in his shorter catechisms.

In the Groote Vraachstukken, however, Junius uses eleven questions to discuss the role of the Holy Spirit in nurturing a Christian’s life. For example:

116. As the Holy Ghost has taken the place of Christ’s bodily presence here, what work does he carry out in the souls of Christians?

Is he idle? He is very diligent in converting men. He takes away their darkness; he raises their minds to God, whose word he teaches them; He leads them to believe in Christ, and to think of God. He takes away their sins, and sprinkles their souls with the blood of Christ; and he also comforts us when we are afflicted and bowed down.⁵²

Thus, according to Junius, the Holy Spirit’s work includes converting people, removing spiritual darkness from their minds and raising them to God, teaching God’s word to them, leading them to believe, taking away their sins, and bringing comfort to those who are afflicted and bowed down. In short, he converts, renews, educates, leads, forgives, and comforts Christians.

The Heidelberg Catechism also discusses the work of the Holy Spirit but more briefly:

51 Ibid., 355.

52 Ibid.

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Question 21. What is the true faith?

It is not only a certain knowledge by which I accept as true all that God has revealed to us in his Word, but also a wholehearted trust which the Holy Spirit creates in me through the Gospel, that, not only to others, but to me also God has given the forgiveness of sins, everlasting righteousness and salvation, out of sheer grace solely for the sake of Christ’s saving work.⁵³

Question 53. What do you believe concerning the Holy Spirit?

First, that, with the Father and the Son, he is equally eternal God; second, that God’s Spirit is also given to me, preparing me through a true faith to share in Christ and all his benefits, that he comforts me and will abide with me forever.⁵⁴

d. On Election

The Heidelberg Catechism discusses the issue of election in an indirect and vague manner:

Question 54. What do you believe concerning “the Holy Catholic Church?”

I believe that, from the beginning to the end of the world, and from among the whole human race, the Son of God, by his Spirit and his Word, gathers, protects, and preserves for himself, in the unity of the true faith, a congregation chosen for eternal life. Moreover, I believe that I am and forever will remain a living member of it.⁵⁵

Junius mentions nothing about election in his two shorter catechisms. In the Large Catechism, however, he does discuss this issue comprehensively.

123. What do these words signify: “I believe in the Christian Church which is found in all places where true and sincere Christians are”?

I believe that many men are wicked and ungodly; but there are some whom God has elected, namely, those who are sincere Christians and who love God; and that in many places there are some who have been baptized by Jesus Christ the Son of God, and who meet together every Sabbath in the house of God to hear His Word.⁵⁶

127. Who are the persons whom Christ causes to come together in all places?

Only those whom God has elected and adopted as his children, and whom he will hereafter take to heaven.

128. Why has God chosen to elect some to dwell with him hereafter in heaven?

53 Miller and Osterhaven, The Heidelberg Catechism, 27.

54 Ibid., 53.

55 Ibid., 54-55.

56 Campbell, Formosa under the Dutch, 356.

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Why has he rejected some whom he will cast into hell?

Thus hath he willed. Who can proscribe the law unto him? Had he cast us one and all into hell, no one could have ventured to say that he did wrong, since we have all sinned against him. If God wills to take some persons to heaven, then he testifies his love to those he has elected.⁵⁷

Thus, we can see that, for Junius, because humans have sinned against God, “election”

depends solely on God’s will. Junius then gives certain criteria by which we can ascertain who is elected by God.

129. But tell me now, has God also elected you?

Yes, I am a child of God. I am a sincere Christian; for I fear and love him exceedingly; daily I praise and glorify Him, and I believe in Jesus Christ, the Son of God, whence it is seen that he has elected me.⁵⁸

131. Can you know what distinguishes those who belong to this Christian Church?

Yes, we can. They have a minister who teaches them the entire word of God in sincerity and purity; they keep the day of the Lord in the church; and they have the two sacraments of baptism and the Lord’s Supper. Such people are the people of God, and are sincere Christians.⁵⁹

It follows that any discussion of “election” will lead to a discussion of the issue of

“Christian perseverance.” Junius employs the phrases “children of God” and “children of the devil” to denote this idea. He holds that even though “children of God” sin like

“children of the devil,” their destiny is different because sin does not dominate their lives since they have been baptized in Christ. They are aware of the destructive power of sin and therefore seek after God. The characteristics of a “child of God” include:

since they have been baptized in Christ, sin does not dominate them; they hate doing evil and repent of their sin; they love God’s Word sincerely; and they diligently seek after God. With the “children of devil” it is the other way around.

Question 296, But does not the true Christian, by continually sinning, resemble the ungodly who sin greatly? Tell me what the real difference is between the children of God and the children of devil, though both commit sin.

There is a great difference between the children of God and the children of the devil.

57 Ibid.

58 Ibid.

59 Campbell, Formosa under the Dutch, 357.

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(1.) Although the children of God continue to commit sin, yet Christ has baptized them, so that sin might not have dominion over them. It is quite otherwise with the children of the devil, who commit many sins, for Christ has not baptized them, and sin has complete dominion over them.

(2.) A child of God knows that he has sinned, and is therefore afflicted; but the children of the devil are not.

(3.) Christians hate their sins; but the children of the devil love their sins, and delight in sinning.

(4.) Though a child of God may commit sin, still he repents and turns unto God as his refuge. But the ungodly do not repent, and feel no sorrow for having committed sin.

(5.) A child of God sincerely loves the Word of God; the children of the devil do not love the word of God, nor do they inquire after God or after his Word.

(6.) A Christian diligently seeks after God; a heathen runs after sin with much delight. This is the great difference between the two.⁶⁰

e. Junius and the Biblical Text

As we have seen, Junius took some freedom in the application of the biblical Text, not only in his two shorter catechisms but also in the Groote Vraachstukken. Analyzing his three catechisms, one finds that the number of scriptural alterations are rather limited compared to the total number of questions in the three catechisms (522). Four alterations are found in the Formulier der Vraachstukken; three in the Ordinair Formulier des Christendoms, and ten in the Groote Vraachstukken. The alterations are found in discussion of the Ten Commandments, Angels, the punishment of Adam and Eve, the establishment of marriage, sinners, the Last Judgment, and prayer.

He uses some additions to “season” biblical texts with narratives to make them more sensual. For example, in the Groote Vraachstukken, he says:

34. What did Eve say to Adam? Did she too say something?

34. What did Eve say to Adam? Did she too say something?

In document VU Research Portal (pagina 118-126)