The "foci and loci of the stories" as told in these stunningly simple, well-oriented, theocentric, covenantal, and redemptive principles is...well...recalibrative. These volumes, four of them, ask how to tell Bible stories. They don't teach elementary or secondary education in seminary. We are used to complex and complicated issues (in the solid seminaries). But, here, two Reverends take a refreshingly simple, basic, and most helpful posture. I own Volumes 1 and 2 (on the OT), but plan to get Volumes 3 and 4 (on the NT). It would not be an overstatement to say this has challenged by hermeneutic of daily reading.
That challenged today's tour through Deuteronomy, e.g 18.9ff. To wit, that the Living Mediator of the gracious covenant spoke with thundering clarity, as the Living Being, the Second Person of the Trinity, the Covenant-Head of Israel, IN HIS SELF-REVELATION OF DEUTERONOMY...NO PRAYING TO DEAD PEOPLE...END OF THE DISCUSSION. (For non-Anglican readers, let this be known: a breed of "saints invokers" has been tolerated for the last 100 years and it violates the English Reformed heritage of the Thirty-nine Articles; these men have no place in Anglicanism; more could be said.) Not my word, but the "Word of the Ever-Living Redeemer" under the Older and Newer covenantal administrations. No prayers to dead people. That means today, 24 Sept 2013.
But back to the introduction.
Translator’s preface
Misters (Revs.) S. G. De Graaf (1889-1955) and J. C. Sikkel (1850-1920) both were clerics in the Gereformeerde Kerken in Nederland (GKN). The former was influenced by the latter. Both belonged to the “Doleantie” movement, an effort to call the GKN back “to greater faithfulness to the Word of God” (11). The effects of their teaching influenced Sunday Schools, Christian public schools, and inner-city boys’ and girls’ clubs.
Both believed the Word of God “illumines and enlightens us.” The Word of God “sets our lives in the light of the truth.” As such, we live “before the face of God.” As such, “we are not rational beings of autonomous freedom as Rousseau, Kant, and modern Humanism right down to Sartre would have us believe” (12).
Psalm 25.14: “The secret of the LORD is with those who fear Him, And He will show them His covenant.”
Preface
The focus was on Sunday School teachers in the GKN churches. The teachers would meet on Saturday nights to review the Bible lessons for the following day. (Remember, the GKN had catechetical sermons on Sunday evenings’ divine worship—the Heidelberg Catechism, but this was Sunday mornings).
The issue: "How does one tell Bible stories to children?" In "evangelism clubs?" Yes, there is a way to address non-covenantal children. Or, how does one tell Bible stories in the Christian public schools (e.g. such as have been long-known amongst Dutch Calvinists)?
Introduction, 17-26
It’s about “telling a story.” Not a lecture and not a sermon. The goal is to make the story live and to make the children “see it.” Get them involved. Create “mental pictures” and stir “the imagination,” not getting lost in the details, but sticking “to the main point.”
Aim: create, invoke, evoke, strengthen and broad children’s beliefs and faiths.
The purpose is the same as “God’s,” because all Scripture is inspired and is profitable for doctrine, reproof, correction and instruction in righteousness.” Even St. Paul notes that the Scriptures were powerful unto salvation for Timothy since his early youth.
Content: “…the entire Holy Scripture is nothing more and nothing less than the Self-revelation of God” (18). The entire Scripture (e.g. Esther included) “reveals His grace only in the Mediator.” It is about “Him,” both the Old and New Covenants.
“Every story has God as the prime agent revealing Himself through His acts as the Redeemer” (19). This is staggeringly basic. The simplicity might incline a hubrist away.
For example, the story about Joseph (Gen. 37-50). One might focus on Joseph’s perseverance or the wickedness of the brothers—important, but not the organizing and central point. The story is about God bringing it all to pass and to preserve the life of a great people.” “God and His people become the main concern” (19). Joseph is important, but is a secondary concern. It is about God, “the Alpha and Omega,” the center of every story.
“The typical sin of the child is putting himself first.” He or she, like adults, have room for God “as long as” he or she is first.” This is a sinful inclination. Telling the Bible stories theocentrically rescues the child from “egoism.”
And these are the "foci and loci of the stories" as told in these stunningly simple, well-oriented, theocentric, covenantal, and redemptive principles.
Lord willing, more as this hermeneutical shift is reformed, enlightened, and transformed.
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