The Reformation for a New Generation: An Interview with William Boekestein

The Reformation for a New Generation: An Interview with William Boekestein by Nathan W. Bingham | Ligonier Ministries Blog.

While searching for my Tabletalk articles on the Ligonier site this morning, I came across this interesting interview with URC pastor and children’s book author, Rev.William Boekestein. He has written three children’s books on our three main Reformed confessional standards (Belgic Confession, Heidelberg Catechism, and Canons of Dordt), which I have referenced here before. In this interview you will become better acquainted with these titles and get a better idea of Boekestein’s purpose in writing them. They are definitely worth adding to your family library. I also note that Ligonier has a special price of $8.00 each for these beautifully-illustrated, hardcover books.

Here is Ligonier’s introduction to the interview and the first part of the “conversation”. You will find the complete interview at the Ligonier link above.

William Boekestein is the pastor of Covenant Reformed Church in Carbondale, PA, and the author of several fully-illustrated children’s books. These books, The Glory of Grace, The Quest for Comfort, and Faithfulness Under Fire, have been written with the hope that they would help children gain a greater appreciation for the Christian faith and Reformation church history.

We recently had the opportunity to interview Pastor Boekestein about this series of books and the importance of training our children in the historic Christian faith.

1. Why did you write these stories?

I want to see these books help children understand the context of the Reformed confessions, ultimately, so that they can flourish in their relationship with God. I believe that with God’s blessing, the ideas contained in the confessions can make our children more mature and disciplined followers of the Lord Jesus Christ. But especially young children better grasp ideas that are connected to people. If you wanted a child to catch a vision for the idea of service embodied by Rotary International it might help to begin by telling them stories of famous Rotarians. The adventures of Admiral Richard Byrd (the first explorer to reach both poles by air) or aviation pioneer Orville Wright would provide concrete expressions of service in action. Similarly, my hope is that children who have learned the stories behind the Confessions, will have a greater desire to learn about and live out the principles taught by the historical characters.

Confessions have the unfortunate stereotype of being “dry and dusty.” My hope is also to dispel that myth for a new generation of children who experience these stories. For many children (mine included) books are not dry and dusty; they are not simply read and then set aside. They live out the books they read. It’s not uncommon for our son to say to his sister things like, “Eva, you be Lady de Winter and I’ll be Dartagnon” as they play out a scene from The Three Musketeers. Or, “I’ll be Henry and you be Bessie” as they reenact a chapter from Elizabeth Prentiss’ Henry and Bessie. In a similar way, I would love to have a young generation of kids wanting to “be Guido (or Caspar or Zacharias).” I believe that connecting life stories to our confessions will serve our churches well as children become introduced to Reformed theology.

Treasure Books on the Heidelberg Catechism (Schat-Boeck)

At some point in my series on the Heidleberg Catechism this anniversary year (450th: 1563-2013) I wanted to feature some of the rare books we have in our Seminary library on the “HC”. But, I admit, I held off because many of these works are in Dutch and I wasn’t sure exactly what they were about. My Dutch is rusty and not real trusty. I could make out certain words, such as the name “Ursinus”, but the rest of the title did not make clear if it was simply a Dutch translation of Ursinus’ commentary on the catechism or something else. And there were these two editions of this Schat-Boeck (“Treasure-book”) on the catechism dated 1685 which greatly intrigued me. I had to know what these were about! But I was going to wait until I had more time to do some translating (I am working on reviving my Dutch – I keep several Dutch dictionaries handy!).

That is, until yesterday. I started to catalog a brand new “treasure” book on the “HC”, a special 450th anniversary commemorative book which was published in March of this year: Power of Faith: 450 Years of the Heidelberg Catechism, edited by Karla Apperloo-Boersma and Herman J.Selderhuis (Vandenhoeck & Ruprecht; HC, 440 pp.). The book is tied to a special exhibition going on this year in Heidelberg and other places in the Netherlands, and is lavishly illustrated with pictures from the Reformation age when the “HC” was written as well as of museum pieces related to the catechism and its history. Power of Faith is truly a magnificent book (not inexpensive, but worth the cost  -around $60)!

As I was thumbing through this book looking at the essays in it and marveling at the beautiful pictures, I came across a page that had images of this Dutch Schat-boeck! The full title you will see from the title pages I scanned and post here. The earliest edition in the Power of Faith “treasure-book” was dated 1617, and below its image was this very helpful paragraph explaining what this Dutch book was. I was saved! I didn’t need to translate the title page and some of the introduction to discover its contents! It was here, in English, before me. And now I can share it with you. As it turns out, these old Dutch books also contain quite a treasure. Read for yourself below.

The ‘Treasure-book’ (‘Schat-boeck der verclaringhen over de Catechismus der christelicke religie’) was a significant contribution to the familiarity of the Dutch with the Heidelberg Catechism. It contained the lectures Zacharias Ursinus held on the Catechism and was composed by David Pareus, a student of Ursinus and translated into Dutch by the theologian Feste Hommes (1576-1642), who used his academic name, Festus Hommius, more than his Frisian one. Hommius was a theologian, preacher, author, and editor involved in the influential ‘Statenvertaling’, or ‘States-translation’, of the Bible. In the custom of that time, its compilers Ursinus and Olevianus prepared the Heidelberg Catechism in the form of 129 questions and answers. These are grouped into 52 Sundays, so ministers treated all topics in one year. So the Christian faith can be treated in one year, every Sunday. Traditionally, the Sunday afternoon sermon took as its subject a Lord’s Day from the Heidelberg Catechism.

And now you know a little about this Dutch Schat-boeck. I plan to have it on display at the special Seminary conference in October of this year. I hope you will be there to see it and other “HC” treasure books. Here is the special website where you will find out more information on this conference and enjoy other items relating to our beloved “HC”.

Word Wednesday: “Synod”

Since it is the season of synodical gatherings in the Reformed church world – including in the PRCA – I judged it appropriate to make “synod” our Wednesday word feature for this week. “Synod” has come to have a very narrow meaning (high or broad church assembly), but it actually has a very simple and broad origin and meaning. While the word found its way into our English language through the Latin, “synod” has its roots in two simple Greek words: syn- (“together”) and -ode (or hodos, “way”). So that a “synod” is literally a group of people (or things, like planets – see below) who have found their way together. They all probably took the same road to get to the same meeting place too!

Technically and literally then, a family supper could be called a “synod”, or a group of men in the coffee shop or on the golf course. But the word has not taken on this broad meaning. Instead, “synod” has become a narrow word for a church gathering or assembly. And in the Reformed churches we apply it to our broadest (not highest – we are Reformed/Presbyterian in our church government, not hierarchical) church assembly – “Consistory” (or “Council”) being the narrowest, with Classis” being more broad.

Giving the word a spiritual meaning in light of its Greek origin, we may also see the unity of the church in that word “synod”. And not just because the synodical delegates come “together” (“syn-”) in a certain church building. But more importantly, because they are all in the same “way” of salvation in Jesus Christ, Who is “The Way”, the Truth, and the Life (John 14:6), and all in the same “way” of the truth of Scripture as summed in the Reformed confessions and Church Order (1 Cor.14:40; 1 Tim.3:15; Jude 3). Which is why it was appropriate that Rev.S.Key spoke on the blessedness of the church’s unity from Psalm 133 in his pre-synodical sermon Monday night. Pray, then, that the men of our Synod may stay together in this “way” as they do the Lord’s work this week.

Here is what I found at Dictionary.com, which closely matches what my Webster’s New World College Dictionary (4th ed., 2002) has:

syn·od

[sin-uhd]

noun

1.

an assembly of ecclesiastics or other church delegates, convoked pursuant to the law of the church, for the discussion and decision of ecclesiastical affairs; ecclesiastical council.

2.

any council.

Origin:
1350–1400; Middle English  < Latin synodus  < Greek sýnodos  meeting, equivalent to syn- syn- + ( h ) odós  way

Word Origin & History

synod

late 14c., “ecclesiastical council,” from L.L. synodus, from Gk. synodos “assembly, meeting, conjunction of planets,” from syn- “together” + hodos “a going, a way” (see cede). Used by Presbyterians for “assembly of ministers and other elders” from 1593 to c.1920, when replaced by General Council.

The Heidelberg Catechism in Translation: A World-Wide Reformed Catechism! (4)

Continuing with our look at the early translations of the Heidelberg Catechism as part of our year-long commemoration of the 450th anniversary of this beloved Reformed instructor, we consider two more early translations. Once more we quote from James I. Good’s The Heidelberg Catechism in Its Newest Light (Philadelphia: Reformed Church in the United States, 1914). And we include an image of the Hungarian translation, also taken from this book (opposite p.126).

In addition to these three translations, made in 1563 (Dutch, Latin, and German -cjt), two others were made very early, and they were made into languages far distant from the Palatinate, and widely separated from each other. All this only shows how quickly the Heidelberg gained popularity. Far off to the southeast, a translation appeared in Hungarian. The catechism found its way into Hungary because of the conflicts there, at that time, about the Lord’s Supper. The ministers of Kolesvar, having written to the Heidelberg theologians about their strife, the latter, in sending their reply, sent with it the newly-issued Heidelberg catechism. From that time…, it spread through Hungary with the rapidity of lightning. It supplanted other catechisms, as by Batisius and Siderius, and even Calvin’s catechism. In 1567, the Synod of Debreczin ordered it to be used in the churches and schools.

…Also at the other end of Europe, far to the northwest, a translation appeared in the English language, made, as it says on the title-page of the edition of 1572, by William Turner, Doctor of Physic. As he died in 1568, it must have been made before that time. …Of the edition of 1572, there is a copy in the British Museum and another in the Bodleian Library, at Oxford. It was also published in 1578. The publication of so many editions in so short a time shows that it very quickly gained popularity in England (pp.6-7).

 

The Heidelberg Catechism in Translation: A World-Wide Reformed Catechism! (3)

The last two weeks, in connection with our year-long commemoration of the 450th anniversary of the Heidelberg Catechism (1563-2013), we have been doing a little mini-series on the translation of the “HC”. The fact that the “HC” was translated into many languages fairly soon (5 in five years and 11 in twenty-five years) shows not merely how popular this Reformed catechism was, but also how God was using it to spread the Reformed faith throughout Europe. And the translation of the “HC” into other languages continued; in fact, it has not stopped to this day – reason for humble thanks to the Lord.

Last week we saw that in the estimation of James I. Good, based on the research at that time (The Heidelberg Catechism in Its Newest Light. Philadelphia: Publication and Sunday School Board of the Reformed Church in the United States, 1914), the first translation of the “HC” was into the Dutch language, not the Latin as had been assumed. Yet, even if this was the case, the “HC” appeared in three (3) languages in its first year (1563). Last time we gave a lengthy quotation from Good explaining why the “HC” would have been translated into Latin, so we need not repeat that here. But we can give you images of that Latin translation today. The first is taken from Good’s book and features title pages from the 1563 edition and a later1585 edition (Click on the images to enlarge).

The second image is from a 1983 facsimile edition of the original German and Latin translations of the “HC” I discovered yesterday while doing some research at Calvin College (Der Heidelberger Katechismus (Zurich: Theologischer Verlag, 1983). It contains the end of the German edition on the left side and the Latin title page on the right side. If you can read the Latin (and German!), you will enjoy these pages.

The Heidelberg Catechism in Translation: A World-Wide Reformed Catechism! (2)

In our year-long series covering the history and content of the Heidelberg Catechism during this year of commemorating its 450th anniversary (1563-2013), we began last Thursday a brief mini-series looking at the translations of the “HC”. The fact that this Reformed catechism was translated into five (5) languages after only five years and into eleven (11) languages after only a little more than twenty-five years, shows how popular (and needed!) it was and how quickly it spread to other parts of Europe during the great Reformation of the 16th century (The Heidelberg Catechism In Its Newest Light, J.I.Good, 1914 – pp.7-9). God was certainly at work in this, providing for His newly formed church (Re-formed according to the Word of God) a precious tool for her continued growth in knowledge and godliness throughout the world. And we can be thankful that from the original German it was translated into many languages to reach many peoples with the Reformed faith.

It is always an interesting question as to which was the first language into which the “HC” was translated. It had been assumed the Latin, since this was “the universal language of the day”, but as it turns out, Dutch was probably the first. And that because of a small Dutch Reformed congregation in northwest Germany. Amazing! Here is what Good writes concerning this:

It has been a question which language had the honor of the first translation. No less than three translations appeared in that first year. Heretofore, it has been supposed that the Latin version, made by Rev.Mr.Lagus, of Heidelberg, together with Professor Pithopoeus, of the Latin school there, was the first. For Latin was the universal language of that day, the language of literature, commerce and diplomacy; and so the catechism eas early translated into that language for use in the higher schools and universities. But the late Professor Doudes, of the University of Utrecht (in the Netherlands -cjt), who was one of the great authorities on the catechism, has in his researches unearthed two Dutch translations of 1563, one published at Heidelberg. The other was published at Emden, that Reformed city at the northwestern corner of Germany. Now this Emden translation was made from the second edition of the catechism, while the Latin was made from the third edition. The Emden Church may, therefore, have made this translation before the third edition appeared. The truth probably was that the Reformed Church at Emden, the first of the Reformed Churches in Germany, seems to have been so delighted to have another Reformed Church in Germany that it did not wait long, but hastened to put itself under the powerful protection of the Elector of the Palatinate by publishing his catechism in Dutch, which was the language of Emden at that time, so that it might be used in its churches and schools. From these facts it looks very much as if the Dutch translation was made before the Latin. But whether so or not, the catechism soon came into use in the Netherlands, for in 1566 (the picture of the title page in Dutch has this date -cjt) it was used in Amsterdam by Peter Gabriel, in spite of the persecutions of that time, and in 1568 it, together with Calvin’s catechism, was adopted by the Dutch synod of Wesel. Later this adoption was completed by the action of the Dutch synod of Dort in 1574. In 1618-1619 the General Synod of the Reformed Churches of Europe, also held at Dort, adopted it, and thus virtually made it the ecumenical symbol of the Reformed Churches, because that synod had in it delegates from most of the National Reformed Churches. This Dutch translation is now used in South Africa, in the Dutch East Indies, in the Dutch West Indies and in Dutch Guiana in South America (pp.4-5)

 

The Heidelberg Catechism in Translation – A World-wide Reformed Catechism (1)!

One of the things that reveals not merely the popularity of the Heidelberg Catechism but also its world-wide distribution is a consideration of its varied translations. This struck me as I was recently browsing the fascinating book The Heidelberg Catechism In Its Newest Light by Rev.Prof. James I. Good (Philadelphia: Publication and Sunday School Board of the Reformed Church in the United States, 1914). Good was a German Reformed pastor and professor (Central Theological Seminary) who wrote a number of books on Reformation history and on the history of the German Reformed Church (the main stream of which was swallowed up by several liberal denominations into one, but the true continuation of which remains in the Reformed Church in the U.S. – RCUS).

The first section of this Good book (In more ways than one!) treats  ”The World-wide Circulation of the Catechism”, and the first chapter under this deals with the many different translations of the “HC”. Today, in connection with our year-long commemoration of the 450th anniversary of the “HC” (see all my Thursday posts this year.), I would like to start a brief series looking at these translations of the “HC”. And we begin with the obvious – the German translation – since this was the language in which the “HC” was first produced. Good also has a number of pictures of the title-pages of the “HC” in various languages, which I am scanning and will post here as well (Click on the image to expand its size.).

This is how good opens his chapter on the translations of the Heidelberg Catechism:

‘The Heidelberg Catechism, next to the Bible and the Pilgrim’s Progress, is the most widely circulated of books,’ is the remark of one of the old writers. Whether this estimate, made long ago, is exactly true now may be questioned , as some other books have since become widely popular. But the fact, nevertheless, remains true: the Heidelberg catechism is one of the most widely circulated books in the world. In order to have such popularity the catechism had to be translated into many languages. …The story of of these translations, together with their history, is of wonderful interest and reveals the great popularity of the book.

The original language of the Heidelberg catechism was, of course, the German, because it was composed for use in a German state, the Palatinate, in southwestern Germany, where it was published early in 1563. A number of German editions appeared in that year. Their number has been generally given as four, but Rev.Professor Goeters of Bonn university, who has been making researches, has found other editions of that year (pp.3-4)

New Junius Institute Expands Reformation Research – Calvin College

New Institute Expands Reformation Research | Article | Christian Reformed Church.

Back in October of 2011 I first mentioned on my blog that Calvin College and Seminary had a significant digital library of post-Reformation works. A few weeks ago they made another significant announcement regarding a new Institute of digital materials for research (posted April 23, 2013). Below is the notice which was given. Follow the links to the wealth of important materials on the Reformation and post-Reformation periods.

Students at Calvin Theological Seminary and Calvin College now have access to a new research center devoted to developing digital tools, resources, and scholarship focused on the religious reformation, particularly arising out of the Protestant Reformation of the 16th century.

The Junius Institute for Digital Reformation Research  of Calvin Theological Seminary is a natural fit for the seminary community, seminary president Julius Medenblik said.

“We’re pleased to see the ongoing efforts of faculty, students, and alumni of the seminary develop into a formal home for projects with exciting possibilities for coming to a better understanding the multifaceted legacy of the Reformation,” he said.

The institute is conceived as a forum to promote research into the Reformation and post-Reformation periods, covering the 16th to the 18th centuries, through the use of digital tools, skills, and resources.

The Junius Institute will house the Post-Reformation Digital Library (PRDL), an electronic database covering thousands of authors and primary source documents on the development of theology and philosophy in these centuries.

Christ Ascended for His Glory and Our Interest

As we continue our own year-long series on the Heidelberg Catechism – remembering and celebrating her 450th anniversary (see my Thursday posts this year) – today we mark “Ascension Day”, the day the church of Christ commemorates His glorious going up into the glory of heaven, by quoting from Zacharias Ursinus’ commentary on Lord’s Day 18, Q&A’s 46-49. First, let’s put the catechism itself before our eyes and minds:

XVIII. LORD’S DAY.

 

Question 46. How dost thou understand these words, “he ascended into heaven”?

Answer. That Christ, in sight of his disciples, was [a] taken up from earth into heaven; and that he continues [b] there for our interest, until he comes again to judge the quick and the dead. 

Question 47. Is not Christ then with us even to the end of the world, as he hath promised?

Answer. Christ is very man and very God; with respect to his [c] human nature, he is no more on earth; but with respect to his Godhead, majesty, grace and spirit, he is at no time absent from us. 

Question 48. But if his human nature is not present wherever his Godhead is, are not then these two natures in Christ separated from one another?

Answer. Not at all, for since the Godhead is illimitable and [d] omnipresent, it must necessarily follow that [e] the same is beyond the limits of the human nature he assumed, and yet is nevertheless in this human nature, and remains personally united to it. 

Question 49. Of what advantage to us is Christ’s ascension into heaven?

Answer. First, that he is our [g] advocate in the presence of his Father in heaven; secondly, that we have our flesh in heaven as a sure pledge that he, as the head, will also [h] take up to himself, us, his members; thirdly, that he [i] sends us his Spirit as an earnest, by whose power we “seek the things which are above, where Christ sitteth on the right hand of God, [j] and not things on earth.”[a]: Acts 1:9; Mark 16:19
[b]: Heb. 4:14; Rom 8:34; Eph. 4:10
[c]: Acts 3:21; John 3:13; John 16:28; Mat. 28:20
[d]: Acts 7:49; Mat. 24:30
[e]: Mat. 28:20; John 16:28; John 17:11; John 3:13
[g]: Heb. 9:25; 1John 2:2; Rom. 8:34
[h]: John 14:2; Eph. 2:6
[i]: John 14:16; 2Cor. 1:22; 2Cor. 5:5
[j]: Col. 3:1; Phil. 3:20

 

And from The Commentary of Dr.Zacharias Ursinus on the Heidelberg Catechism (Transl. by Rev.G.W.Williard; Presbyterian and Reformed, 1982) we find these words (We can only quote a small portion of his treatment of this section of the catechism. To find all of it visit this site. It is from this online version that I quote below.):

III. FOR WHAT PURPOSE DID CHRIST ASCEND INTO HEAVEN?

Christ ascended into heaven for his own glory, and for that of his Father. It was proper, and necessary, that he should have a heavenly kingdom.  Hence it was not expedient that he should continue on earth. “He that descended is the same also that ascended up far above all heavens, that he might fill all things “Wherefore God hath also highly exalted him, and given him a name which is above every name, that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” (Eph. 4:10. Phil. 2:9, II.) It also belonged to, and was proper that Christ who is the Head should be glorified with an excellency, and superiority of gifts above all the members, which could not have been the case had he remained on earth. And still further, Christ ascended for our benefit, and that in these three respects. 1. That he might make intercession for us in heaven. “ Who is even at the right hand of God, who also maketh intercession for us.” (Rom.  8:34.) He intercedes for us, first, by the value of his sacrifice, already offered in our behalf, which is so great that the Father ought, on this account, to receive us into favor. Secondly, by Us own will, by which he continually desires, that the Father would receive us into favor at the sight, and recollection of that sacrifice which he accomplished in his own body. Thirdly, by the consent of the Father, approving the will, and de sire of the Son, accepting the value of his sacrifice, as a sufficient satisfaction for our sins, and together with the Son receiving us into favor. It is by making intercession for us in this manner that Christ applies unto us the benefits and merit of his death. And the entire glorification of the mediator, consisting in his resurrection, ascension and sitting at the right hand of the Father, was necessary in order that this application might be made unto us. But some one may, perhaps, be ready to object and say ; but Christ interceded for us already when he was on earth ? To this we reply, that the intercession which Christ made on earth had respect to that which was yet future; for it was made upon the condition, that the mediator, after he had accomplished his sacrifice on earth, should for ever appear in the sanctuary on high. 2. That we might also ascend, and have assurance thereof. Christ him self says in the gospel of John, “ I go to prepare a place for you.” “ In my Father’s house are many mansions,” that is, places to abide for ever; for he speaks of our continuance there. Christ ascended; therefore we shall also ascend. This conclusion is proper, and forcible ; because Christ is the head, and we are the members ; he is also the first-begotten among many brethren. 3. That he might send the Holy Spirit, and by him gather, comfort, and defend his Church, even to the and of the world. Hence he says, “If I go not away, the Comforter will not come unto you.” “ Which (Holy Ghost) be shed on us abundantly through Jesus Christ our Lord.” (John 16:7. Tit. 3:6.)

IV. IN WHAT DOES THE ASCENSION OF CHRIST DIFFER FROM OURS?

Christ’s ascension and ours agree, first, in this, that both, he and we, ascend to the same place. They agree, secondly, in this that both, he and we, ascend to glory. “Father, I will that they also, whom thou hast given me, be with me where I am, that they may behold my glory.” (Joh. 17:24.)

They differ in the following respect: 1. Christ ascended by his own peculiar power and virtue. “No man hath ascended up to heaven (that is, by his own peculiar virtue) but the Son of man.” (John 3:13.) Our ascension, on the other hand, will be effected by, and for the sake of, Christ. “I go to prepare a place for you.” “I will that they also whom thou hast given me be with me where I am.” (John 14:2; 17:24.) 2. Christ ascended that he might be head, we shall ascend that we may be members; he ascended to glory such as is proper for the head, we shall ascend to glory such as is becoming those who are members; he ascended that he might sit at the right hand of the Father, we shall ascend that we may sit upon his throne and that of his Father, not in the same dignity, but only by a participation therein. “To him that ovcrcometh will I grant to sit with me in my throne, even as I also overcame and am set down with my Father in his throne.” (Rev. 3:21.) We shall, therefore, be partakers of his glory, a just proportion being preserved between the members and the head. 3. The ascension of Christ is the cause of ours, but not the contrary. 4. Whole Christ ascended, but not the whole of Christ; because he ascended only as to his human nature, and not as it respects his divine nature, which is also on earth. But we shall ascend whole, and the whole of us; because we have only a finite nature, and that but one.

 

Lord's Day 18: There for Our Good

Reblogged from URC Psalmody:

• 

Although we arrived at the Heidelberg Catechism’s section on Christ’s death and resurrection too late for Easter, the Catechism’s explanation of Christ’s ascension coincides nicely with Ascension Day, which our churches will celebrate next Thursday.  And so, continuing into the eighteenth installment in this URC Psalmody series, we turn tonight to Lord’s Day 18.

46 Q.  What do you mean by saying: ‘He ascended into heaven’?

Read more… 1,146 more words

Fitting for our Ascension Day remembrance today, as well as for our commemoration of the 450th anniversary of the Heidelberg Catechism, is this post by Michael Kearney from last week. As he continues his "HC" series this year from a musical perspective (especially the Psalms), he treated Lord's Day 18 on the ascension using versifications of Psalm 24, 47, 89, and 68 - including the Protestant Reformed Psalm Choir on Ps.24. Let the words of the catechism enlightened by the words of these Psalms lead our souls to lift up in praise our ascended Lord Jesus! -CJT