Truly Free - Claude Translation
Note - this was processed in chunks, I’ve left them in the document for easy cross-referencing with the Dutch text
Life Sketch of Dr Kornelis Sietsma
1. Sietsma’s Rise.
Chunk 1
At the end of the previous century, 1896, when summer was already past its peak, Kornelis Sietsma was born on August 25th, on a farm in Nijega, in the municipality of Smallingerland.
The birth of little Kees was a compensation for his parents, which the Lord granted them for their seven-year-old daughter, who had passed away the previous year. Now they had, including Kees, four sons, and later they were blessed with another boy.
Father Sietsma came from a family that in 1834 consciously participated in the reformation of the church, and was at the forefront of the struggle against the illegal synodal organisation. Heine Sietsma himself was a sober man, who remained faithful to the tradition of his fathers and raised his children strictly. Although he had a sharp mind and was also well-educated, he had much less influence on the spiritual formation of his sons than his wife.
Mother Sietsma, née Grietje Akkerman, was a pious woman with great faith. She came from a purely modern family, whose father was decidedly hostile towards the Christian faith. But she and her sister, who later became the mother of Dr. C. Bouma from The Hague, had come to know and love the Lord Jesus. These sisters owed a great deal to a maid in their father’s house, who spoke with them about the way of salvation. These conversations often had to be held at night, because their father didn’t allow it. The Lord wonderfully blessed this simple instruction and brought both sisters to conversion. Thus, Grietje Akkerman became a decisive Christian and a faithful Christian mother, who in all simplicity prayed and did much for her children. She had a great influence on her sons, including Kees. It is therefore striking that the dedication in Dr Sietsma’s dissertation read as follows:
“To the memory of my Mother and to my wife”.
The farm where the Sietsma family worked in Nijega was not a substantial Frisian farm. The land was not very fertile; hard work was necessary and all efforts had to be made to provide the family with a decent living. Later, after moving to Donkerbroek, where father Sietsma bought his own farm, things went better. In Nijega, these were tough years and that burden also weighed on Kees Sietsma’s youth.
During his school years, Kees immediately showed that he was capable and that learning was his passion. He had an excellent teacher in Master H. Stiksma, of whom he later testified that he had left a mark on his life. This teacher had understood that Kees wanted and could do something other than getting training in farming. The desire to become a minister, which had already awakened in Kees’s heart at a young age, was encouraged by Master Stiksma and by his mother.
Translation Notes
This section introduces Dr Kornelis Sietsma, born in 1896 in Nijega, Netherlands. It provides background on his family, particularly emphasizing the influence of his mother’s faith and his early inclination towards ministry.
- “Borderij” is an older spelling of “boerderij,” meaning farm.
- “Smallingerland” is a municipality in the province of Friesland, Netherlands.
- The reference to the church reformation of 1834 likely refers to the Afscheiding, a significant event in Dutch Protestant history.
- The mention of “illegal synodal organisation” suggests tensions within the Dutch Reformed Church at that time.
This biographical sketch highlights Sietsma’s humble beginnings on a small farm, his parents’ faith (particularly his mother’s influence), and his early aptitude for learning. The encouragement he received from his teacher and mother regarding his desire to become a minister sets the stage for his future path in life.
Chunk 2
But would that be possible? There was aptitude and a desire to study, and there was a heartfelt wish, but for the time being at least the normal path was not open. When Kees had finished his school years, his two oldest brothers were in the farming business, while the third son was in training to become a teacher. Kees had to wait in any case until his brother had obtained his teaching certificate, and even then it seemed almost impossible to have him trained directly for the study of theology.
So [he went] to the farm to learn everything: plowing, sowing, weeding, harvesting, milking, driving — and learning here means doing, hard exhausting work. But Kees didn’t give up. He learned the farm work and devoted himself to it; he didn’t do it with a hanging head but as his duty. Meanwhile, he was busy with books in his free hours and persevered well. He still wanted to take the state exam. When his brother passed the teacher’s exam, he initially refused to follow that training as well, because he wanted something else. So he just kept at it in his free time.
That couldn’t go on like that in the long run, because both the farm and the study demand the whole person. After consultation and advice, it was finally decided in the spring of 1915 that Kees would go back to the school benches in Drachten and at least get his teaching certificate and then see further. Now that went well, because it turned out that this boy had also worked well at home and he passed on May 13, 1916, so he had been in training for less than a year and a half.
Meanwhile, a new difficulty had arisen: the Netherlands had been mobilized since 1914; a year earlier, Kees Sietsma should have reported for duty, but had managed to get study leave for a year. Now postponement was no longer possible and he had to join the armed forces. Once again his perseverance was put to the test, but once again the Lord, his God, strengthened him.
Four months passed in Amersfoort with military training and then followed a transfer to the field army in North Brabant. There he was assigned administrative work in the office of the Court Martial in ‘s-Hertogenbosch. The service was not heavy and moreover he had the advantage of being billeted with civilians, so that he could devote himself to his studies in free hours, all evenings and also much of the night, using written courses. There was progress and direction, and the initial goal came closer. So when demobilization came in 1918, he could continue working at his parents’ house, now also supported by private lessons from the rector of the gymnasium in Groningen. And in 1920 he took the state exam and was enrolled as a student by the rector of the Theological School of the Reformed Churches in Kampen on September 28, 1920.
Translation Notes
This section details Kees Sietsma’s journey from farm work to theological studies, highlighting his determination and the obstacles he faced.
- “Drachten” is a town in the province of Friesland, Netherlands.
- The “state exam” (staatsexamen) was an alternative route to university admission for those who didn’t attend gymnasium.
- The mobilization mentioned refers to the Netherlands’ armed neutrality during World War I.
- “‘s-Hertogenbosch” is also known as Den Bosch, a city in North Brabant, Netherlands.
- The “Theological School of the Reformed Churches in Kampen” is now known as the Theological University of Kampen.
This passage emphasizes Sietsma’s persistence in pursuing his goal of theological studies despite various setbacks and delays. It shows his willingness to work hard both on the farm and in his studies, and how he made use of every opportunity (including his military service) to further his education. The support from his family and educators played a crucial role in his journey.
Chunk 3
The Lord has His own ways with each of His children. In retrospect, we can see, at least in part, what the Lord intended and how great His wisdom and love were. We can point that out here and will come back to it, but while we ourselves are walking in such difficult paths, it takes a lot of struggle to keep courage and persevere. This journey of Sietsma towards his student days must have been characterized by many a dark hour, many a restless night, but just as certainly by much prayer and holy perseverance and finally by great joy in the Lord. He had fought for it and he had received it from His God. He didn’t get much support from people, although his mother’s support remained of great value, but the Lord has known his path.
As a student in Kampen, Sietsma did very well. He was and remained a hard worker and was highly regarded by his professors and friends. He later always spoke with appreciation about his teachers, praised Prof. Honig as a lecturer, Prof. Bouwman for his fabulous memory, enjoyed the exquisite exegesis of Prof. Ridderbos, Prof. Hoekstra’s practical training, but was most deeply impressed by the figure of Prof. Greijdanus, whose solid scholarship and strong faith he honored and admired and in whom he saw a shining example for the students.
The study progressed smoothly: he passed the propaedeutic exam on June 17, 1921, took the candidate exam for the first part two years later, on June 28, 1923, and a year after that, on June 27, 1924, for the last part, so that he was finished in four years.
From this short period of study, which, given his somewhat higher age and his great zeal for the ministry, was understandable, no one should infer that Kees Sietsma did not give himself to student life. On the contrary, he was a member of the student corps with heart and soul: “Fides Quaerit Intellectum” and found friends there, of whom we mention only two by name, namely the later pastors H. Steenhuis and P. Kuiper.
Meanwhile, he also used his stay in Kampen for something else. It was actually good that he had a teaching certificate, although he had not initially wanted to obtain it. Because of this, he was asked to work as a vacation substitute at a school in Kampen and found Miss J. Dekker there, who also worked there for two months. Due to circumstances, they were practically together for all the work during those months and spent a lot of time together. After the end of her contract, Miss Dekker went to England, but the two colleagues continued to correspond. Later in the Netherlands, the engagement took place and they became colleagues for life, because Sietsma found in her a wife who supported him in all his work and in many ways stimulated him. She found in him a husband who could hardly be surpassed in dedication and selfless love.
Both their circumstances were such that after a short engagement nothing more stood in the way of their marriage and they decided to marry as early as July 17, 1924, which also took place. Later he would talk about it with a most mischievous face and say: “I had the audacity at that time to get married before I had taken my preparatory exam.” That’s how Sietsma was; when he thought something was good and justifiable, he didn’t care if it was “customary”.
Translation Notes
This section covers Sietsma’s time as a student at the Theological School in Kampen and his marriage.
- “Fides Quaerit Intellectum” is Latin for “Faith Seeks Understanding”, likely the motto of the student corps.
- The “propaedeutic exam” is a preliminary examination in Dutch higher education.
- The “preparatory exam” (preparatoir examen) was typically taken before entering ministry in the Reformed Churches.
This passage highlights Sietsma’s dedication to his studies and his ability to excel academically while also engaging in student life. It also introduces his future wife and their somewhat unconventional (for the time) decision to marry before he had completed all his exams. The author emphasizes Sietsma’s willingness to go against custom when he felt something was right, a trait that seems to have characterized his approach to life and ministry.
Chunk 4
After passing the classical examination, this probationer proved to be a sought-after man, for he received no fewer than thirteen calls. In his heart, the choice was between Grijpskerk and Schoondijke, but after a conversation with Rev. L. Bouma, who knew Zeeland so well, he decided on Schoondijke. So he went there and was installed on Nov. 23, 1924 by Rev. Moene. His inaugural sermon got stuck in the crossing. Everything had to be brought across the Scheldt and the sermon was in a chest that had not yet arrived.
When waiting was no longer possible, Sietsma sat down again the evening before and made a new sermon. Everything turned out alright in the end.
Schoondijke lies in the nice, in many ways attractive land of Zeelandic Flanders, a prosperous Zeeland village with wide fields. The church congregation was very extensive. It had been vacant for a considerable time and there was much to be done in pastoral work. The spiritual life in the local Reformed Church was in a sad state. In this fertile land, it lay like a piece of heathland in spiritual terms. Sietsma therefore threw himself particularly into pastoral work in his own congregation and into evangelization. Preaching already came easily to him, even then. Sietsma was in a hurry in his life and never dawdled. He did serious work, but did it quickly. This was also because he didn’t get in his own way, served the cause of the Lord and had a very sharp sense of what the Lord asked of him at a particular moment. And then he did that.
That’s why in Schoondijke his staying at home was little, he often rushed over the long and sometimes not so easily passable roads. In pastoral faithfulness he spoke much and achieved much there, laid bonds that remained. They came to love him there and for many years. When in Amsterdam the scarcity became great due to the cruel war, people in Schoondijke were concerned about his family and gladly offered help. For they could not forget him even then.
Also the gift of speaking with those of different views, which had been strengthened and practiced in Rev. Sietsma, because God had repeatedly thrown him into full life, stood him in good stead in the Evangelization in his first congregation and he also worked diligently with this talent.
So time flew by. The congregation flourished and his family grew. His wife gave him two sons here. The busy life of the industrious minister has never prevented him from also devoting himself to his family with intense interest and great love.
Translation Notes
This section covers Sietsma’s first pastoral appointment in Schoondijke and his early years of ministry.
- Grijpskerk and Schoondijke are small towns in the Netherlands. Schoondijke is in Zeelandic Flanders, a region in the southwest of the country.
- The “Scheldt” (Schelde in Dutch) is a major river flowing through France, Belgium, and the Netherlands.
- The “Reformed Church” mentioned here likely refers to the Dutch Reformed Church, which was the largest Protestant denomination in the Netherlands at that time.
This passage highlights Sietsma’s dedication to his pastoral work, his skill in preaching, and his ability to connect with people of different views. It also mentions the difficulties faced during the war (likely referring to World War II) and how his former congregation still cared for him and his family. The author emphasizes Sietsma’s energy, efficiency, and commitment to both his congregation and his family.
Chunk 5
It was to be expected that the stay in the first congregation would not last too long. When simultaneously the call to Hoofddorp and to Eindhoven was on the table in the parsonage, the pastor felt called to follow the latter call. It was no wonder that this active fighter was attracted by Eindhoven with its bustling life, work and entertainment, and with its peculiar growing population.
Called in June 1928, Sietsma was installed in Eindhoven on September 9th of that year. There too he was a servant of the Word in the full sense, giving himself all around to the busy work. But immediately, in the discussions with the Church Council before his arrival, the called minister had requested that they would take into account that he felt obliged to continue his studies and take his doctoral exam and if possible also to obtain his doctorate. This was not surprising, because studying was ultimately Sietsma’s passion and his life. In Eindhoven, where a considerable circle of intellectuals belonged to the congregation and was also well represented in the church council, as it should be, his desire was immediately - and continuously - understood and encouraged.
This remarkable congregation demanded a great deal of him, but also greatly stimulated him. With heart and soul, in full zeal and with all his strength, he lived and worked here and spread much blessing under God’s guidance. The task was heavy, for the congregation kept growing, doubled in size in 2 years’ time, demanded good, faithful cultivation and set high demands, also on the preaching. Sietsma also grew, in his preaching, in his approach to life, grew into the living Christian thinker and Christian fighter with an open eye for the needs of modern man. He did not spare himself, worked enormously, loved above all with all his heart, deeply impressed by the privilege that the Lord granted him to be allowed to work in the Kingdom of God. To his feeling, even though he toiled hard, he was only doing the bare minimum. He remained a pastor through and through, enjoyed catechizing (also going to Valkenswaard for this), eagerly sought out the youth, founded a youth center, also gave impetus to the establishment of a men’s association and worked a lot in evangelization. He worked pleasantly in the church council, also because this church council represented the congregation so well and included people of all types and levels of development. There was momentum in the church work, grip in the preaching and Sietsma left his mark on many and cultivated a generation that had knowledge of the truth and of the ways of the Lord.
Yet the study did not suffer: on February 7, 1930, the doctoral examination was taken at the Free University and three years later on May 12, 1933, the promotion followed on a dissertation entitled: “Adolf von Harnack mainly as a Dogma Historian”. This dissertation is a voluminous book of over 500 pages. It falls into three parts, of which the first describes Harnack’s life course, the second Harnack’s principles and the third Harnack’s history of dogma.
A beautiful book, this dissertation. The young doctor showed himself at home in the history of culture and theology in Germany in the nineteenth and twentieth centuries, excellently informed about Harnack’s life and writings and able to portray and criticize this great figure.
Translation Notes
This section covers Sietsma’s move to Eindhoven and his continued academic pursuits alongside his pastoral work.
- Hoofddorp and Eindhoven are cities in the Netherlands. Eindhoven, in particular, was growing rapidly in the early 20th century due to the presence of Philips and other industries.
- The “Free University” (Vrije Universiteit) is a major research university in Amsterdam, founded on Reformed principles.
- Adolf von Harnack was a influential German Lutheran theologian and church historian of the late 19th and early 20th centuries.
- “Dogma Historian” refers to a scholar who studies the history of Christian doctrine.
This passage highlights several important aspects of Sietsma’s character and career:
- His dedication to both pastoral work and academic study
- His ability to connect with and inspire a diverse congregation
- His growth as a preacher and thinker
- His wide-ranging activities in the church, including youth work and evangelism
- His significant academic achievement in completing a doctoral dissertation while maintaining a busy pastoral role
The author emphasizes how Sietsma’s congregation in Eindhoven both challenged and supported him, allowing him to develop his skills and pursue his studies. The description of his dissertation demonstrates the depth and breadth of Sietsma’s scholarly interests and abilities.
Chunk 6
For anyone who knows what a busy pastoral position demands of a person, it may seem remarkable that Sietsma proved able to give himself entirely to his congregation and yet obtain his doctoral degree in such a manner.
To this end, it certainly contributed that in Eindhoven they not only gave him great confidence, but also had respect and interest for scientific work. These are certainly not just words of occasion when in the preface of the dissertation the author expresses himself thus: “In particular, I mention with great gratitude the rare appreciation that this work of mine was allowed to find with my church council and in my congregation.”
That the dedication in this dissertation named, besides the memory of the writer’s mother, also his wife, was entirely in accordance with her share in her husband’s life. His scientific work had her full interest and she was also “a help meet for him” in this.
The family had expanded in Eindhoven with two children, a daughter and a son. In Amsterdam only the youngest son was born. In the parsonage on Fazantlaan, bordering the Oosterkerk in Eindhoven, a happy family lived in those years, upon whom the Lord’s blessing rested.
While Sietsma was entirely in his place in his own congregation, he also worked with honor in classis and province. He belonged at that time to the church visitors, was delegated to the Particular Synod of North Brabant and Limburg and attended as its delegate the General Synod in Middelburg in 1933.
But this period too began to come to an end. Less than a year after the promotion, on Tuesday, January 30, 1934, Sietsma received the news that the church of Amsterdam-South had called him that evening. This call would mean a new turning point in his life. He received it with serious interest, but the ties to the congregation in Eindhoven pulled strongly. He was, as usual, invited to come “look” in Amsterdam. I remember that visit well. It was an exceptionally bleak day. When we headed across Surinameplein, a veritable sandstorm hit the visitors in the face. In that respect, not an attractive reception. In the Church Council, however, all the more friendly and it went without saying that from the Amsterdam side everything was brought forward that might induce the preacher to come and serve the congregation of Amsterdam-South. The decision must have been difficult for Sietsma, but the end was that he accepted the call.
Translation Notes
This section covers the completion of Sietsma’s doctoral studies and his call to Amsterdam.
- “Classis” refers to a regional body in Reformed church governance, consisting of representatives from local churches.
- The “Particular Synod” is a regional synod, while the “General Synod” is the national governing body of the church.
- “Church visitors” were typically experienced pastors who visited other congregations to offer advice and ensure adherence to church doctrine and practices.
- Surinameplein is a square in Amsterdam.
This passage highlights several important aspects of Sietsma’s life and character:
- His exceptional ability to balance pastoral duties with rigorous academic work, which was noted as remarkable even by his contemporaries.
- The strong support he received from his congregation in Eindhoven for his academic pursuits, which was not always common.
- His wife’s significant role in supporting his work and studies, as acknowledged in his dissertation dedication.
- His involvement in broader church governance and leadership beyond his local congregation.
- The difficult decision he faced in considering the call to Amsterdam, showing his deep connection to his Eindhoven congregation.
The author’s personal recollection of Sietsma’s visit to Amsterdam adds a vivid, human touch to the account, illustrating the process of considering a new pastoral call and the mixed emotions involved.
2. Sietsma in Amsterdam.
Chunk 7
The church of Amsterdam-South had been severely damaged by the schism in 1926. But in these eight years, it had been wonderfully blessed. Rev. H. S. Bouma, the first minister after the schism, had set to work in his calm and decisive manner. Great unity was found in those years. Soon, since July 1929, there were two ministers; the congregation grew, doubled; the harmony remained. And for the calling of the third minister, there was great interest.
It was a splendid calling meeting in which the call to Rev. Sietsma was issued. The congregation had gathered in the Schinkel Church in exceptionally large numbers for Amsterdam. The atmosphere was tense, with no one able to predict the outcome with any certainty. The majority of votes was for Dr. K. Sietsma.
One hoped, one prayed that the first call in this vacancy might be accepted, and on that late Saturday evening, February 17, 1934, that hope was fulfilled and that prayer was answered.
On Pentecost Sunday, May 20 of that year, the installation took place by Rev. H. S. Bouma, and on the following Wednesday, Dr. K. Sietsma gave his inaugural sermon in Amsterdam-South in the Raphaël Square Church.
We still see him standing there for the first time on the pulpit in the overcrowded church building. A man appeared before the congregation, a man of seriousness and full of inspiration. Still relatively young, but immediately giving the impression of a certain maturity. In his face, the features that at first glance seemed somewhat stern were softened by a friendliness that spoke especially from the lively eyes full of interest in life.
The text chosen for the inaugural sermon was 1 Corinthians 12:3: “Therefore I want you to know that no one who is speaking by the Spirit of God says, ‘Jesus be cursed,’ and no one can say, ‘Jesus is Lord,’ except by the Holy Spirit.”
The first words with which the congregation was addressed were as follows:
“It is a somewhat peculiar situation when a Minister of the Word binds himself to a particular congregation and appears before her for the first time in the preaching of the Gospel. For even if it is established that he will intend to present the full content of the divine revelation and nothing else but that, even then there remains the tension, the expectation of how it will be. Certainly, it will be one of the many voices, one of the many instruments that God the Lord uses to make known to the congregation the riches of His mercy in Christ Jesus. But even with the unity of the Lord, there are many ministries, even with the unity of the Spirit there are many gifts.”
Translation Notes
This section describes Sietsma’s call to and arrival at the church in Amsterdam-South.
- The “schism in 1926” likely refers to a split in the Dutch Reformed Church, possibly related to theological or governance issues.
- “Schinkel Church” and “Raphaël Square Church” are specific church buildings in Amsterdam.
- The text chosen for the inaugural sermon (1 Corinthians 12:3) is a significant passage about the work of the Holy Spirit in Christian confession.
Key points to understand from this passage:
- The church in Amsterdam-South had faced difficulties but had grown significantly in the years before Sietsma’s arrival.
- There was great interest and anticipation surrounding the calling of a new minister, indicating the importance of this role in the community.
- The description of Sietsma’s first appearance in the pulpit gives insight into his character and the impression he made on the congregation.
- The choice of sermon text and the opening words of his address show Sietsma’s focus on the role of the Holy Spirit in the church and his awareness of the expectations placed on him as a new minister.
The author’s vivid recollection of Sietsma’s first appearance in the Amsterdam pulpit suggests that it made a strong and lasting impression on those present.
Chunk 8
“One expects a program, an announcement of how he will approach his task, where he will place emphasis, how he will view the congregation and how he will view the time in which we live.”
“And if one has just experienced Pentecost! Then it’s as if this question gains even more sharpness. Then you might want to formulate it like this: will this preacher only objectively present the truth to the congregation, or will he also mean something for the emotions, also say something to the moved hearts of the listeners? Will he only preach the facts, the salvation facts and the revelation data, will he only let the Scripture speak according to what is literally there? Or will it also be noticeable that the Spirit of Pentecost has worked and is working in his heart: will we be refreshed by the feeling that he himself has a part in it? And will that give warmth and color, bloom and blossom to what he says? Will, in addition to the portrayal of what the Lord has revealed, also be added what the Spirit says to the churches?”
“I’m not giving you a program today. I have no program; I only have to proclaim all the time that I will spend in your midst, even if it were a whole human life, what the Lord has revealed and what the Spirit says to the churches — that is the same; what can dominate and befall the heart and thus the mind and the emotion, the will and the feeling of man, the Word of God. But to show you that this word has the answer to the questions posed, that it is not one-sided but multifaceted, that it dominates and encompasses the entire life of the congregation, that you should say not either-or, but both-and above, I chose the text that was read to you and want to speak to you about: Jesus and the Holy Spirit in the church.”
That was not a program, but it was a principled start of the ministry of the Word, in which a clear position was taken and in which lines were laid down for the future. The same spoke in the rest of the inaugural sermon. With great sharpness, the dividing line between the church of Christ and the world was drawn according to Word and Spirit:
“The world glorifies itself, maintains itself, preaches itself. But Jesus has come to seek and save what was lost. Jesus convinces of being lost in oneself. Jesus - His whole Name preaches it - only has meaning and is only recognized in reality for those who lose themselves. And that’s why Jew and Greek, to whom the cross is a stumbling block and foolishness, say: Anathema Jesus, cursed be He.”
“And who can say: Jesus the Lord, Jesus the King of the universe? Who can say: Jesus, the Man of Sorrows is the Son of God; the mortal on the cross is the Immortal in glory; the cursed one is the All-blessing, the Most Glorious Son of God is given in the one whom we would not have desired, if we had looked at Him? One can only say that if one has learned to speak by the Spirit of God. No one says that of themselves; it is the first thing one says when the Spirit of God, when the Holy Spirit renews and changes the heart…”
Translation Notes
This section continues Sietsma’s inaugural sermon in Amsterdam-South.
- The reference to Pentecost relates to the Christian festival celebrating the descent of the Holy Spirit on the apostles.
- “Anathema” is a term meaning “accursed” or “set apart for evil,” often used in religious contexts.
- The phrase “Man of Sorrows” is a biblical reference to Jesus, particularly from Isaiah 53:3.
Key points to understand from this passage:
- Sietsma is addressing the expectations placed on a new minister, particularly the desire for a “program” or clear plan of action.
- He emphasizes that his only “program” is to proclaim God’s Word and what the Spirit says to the churches, highlighting the unity of these two aspects.
- Sietsma draws a sharp distinction between the world’s self-glorification and the Christian message of self-denial and salvation through Christ.
- He stresses the role of the Holy Spirit in enabling true confession of Jesus as Lord, emphasizing the supernatural aspect of Christian faith.
Sietsma’s sermon style appears to be deeply theological, engaging with complex Christian doctrines while also addressing practical expectations of his new congregation. His emphasis on both Jesus and the Holy Spirit, and on the multifaceted nature of Christian truth, seems to be setting the tone for his ministry in Amsterdam.
Chunk 9
“But whoever says that, also has the Spirit. There is distinction, much difference. Between Paul and the Corinthians, between Peter and the most hesitant believer among you. But you all say together, as a shout of jubilation: Jesus, the Lord. So you are a Pentecost congregation, so you have the Holy Spirit.”
“That’s what we want to deal with. In this we have a subject that doesn’t get exhausted, even if I stayed in your midst for a human lifetime, that you don’t get tired of listening to: to make known to you that there are two worlds, separated by a deep chasm: the unbelieving community and the Pentecost community. And that you can characterize these two worlds with their life motto: ‘Anathema Jesus’ and ‘Jesus the Lord’.”
Just as clearly, this sermon brought the pure touchstone to light.
“Do you understand what we want to say? You too will always be faced with the dilemma, inevitably as a touchstone for your life, to what extent you live from the Spirit of God, to what extent you are a Pentecost community; with the dilemma: Jesus the Lord, or Anathema Jesus, with every step you take, in your civic and political and spiritual life.”
Finally, the preacher brought from his text the “wonderfully beautiful and wonderfully rich harmony and interaction… in the church of Christ, which is at the same time the church of the Spirit, the church of Pentecost, the harmony between Jesus and the Spirit”. How Sietsma held on to the highness and glory of God’s work from the beginning and brought it to light, but on the other hand also knew how to both stimulate and comfort the little ones, the simple ones in God’s church.
In the congregation and in the circle of Church Council and colleagues, this inaugural sermon raised the best expectations and these have not been disappointed.
Sietsma was and remained a fresh preacher; a man who had a great attractiveness for the people of modern times and who yet on the other hand refused to burn some incense on any altar of the gods of the time. But he did know how to live along with people in trouble and no less with the church of the Lord in her struggle, because he loved her so much.
He was a preacher who undoubtedly also had his shortcomings and deficiencies and knew that very well about himself, but time and again the congregation was captivated, because this preacher kept stepping back to let his Sender come to the fore, to make Jesus Christ sparkle before the eyes of the believers in all His richness, to let God’s Word speak about the life of this poor world and about the life calling of Christ’s ransomed people.
Translation Notes
This section continues to describe Sietsma’s inaugural sermon and his early impact in Amsterdam-South.
- The “Pentecost congregation” refers to a church community filled with the Holy Spirit, as in the first Pentecost described in Acts 2.
- The phrase “touchstone for your life” is used metaphorically, meaning a criterion or standard by which something is judged.
- “Church Council” (Kerkeraad in Dutch) is the governing body of a local church in Reformed churches.
Key points to understand from this passage:
- Sietsma emphasizes the unity of all believers in confessing “Jesus as Lord,” while acknowledging differences in spiritual maturity.
- He presents a stark contrast between the “unbelieving community” and the “Pentecost community,” characterized by their attitudes towards Jesus.
- The author highlights Sietsma’s ability to balance theological depth with pastoral care, addressing both the “highness and glory of God’s work” and the needs of the “little ones, the simple ones in God’s church.”
- Sietsma is described as a “fresh preacher” who was attractive to modern people while remaining firmly grounded in traditional Christian beliefs.
- His preaching style is characterized as self-effacing, always seeking to highlight Christ rather than himself.
This passage gives insight into Sietsma’s theological stance and preaching style, showing him as a minister who combined intellectual depth with pastoral warmth, and who sought to make traditional Christian teachings relevant to a modern audience.
Chunk 10
Sietsma was a thinker, but in the pulpit even more a comforter than a thinker, a good pastoral carer also in the preaching service. If one wants proof of this, one can find it in the seven sermons from the book of Job, which he published under the title: “The Self-Justification of God”. These sermons have the great merit that one can also read them; that even those who did not hear these sermons follow the preacher with enjoyment and edification. Here the things of the least quiet life are calmly spoken about and the only comfort in life and death is in it. Jesus Christ is proclaimed to sinners; man is broken down in His own greatness and in Christ Jesus brought to the greatness of God and led to worship of Him who rules all.
It is remarkable that among these 7 sermons from the book of Job there is a sermon on Lord’s Day 10 of the catechism (God’s providence). This is not entirely justified. Sietsma did it more often, that when connecting to a catechism Sunday he actually preached about a chapter from the Holy Scripture. He was otherwise very well able to give a captivating explanation of parts of the Reformed truth. He loved that truth and he so liked to teach people something. In him, besides a good pastoral carer and preacher, there was a good teacher.
Sietsma also catechized with pleasure. He once told me: “It’ll probably be the same for you, I can never finish on time.” Indeed, once Sietsma was well underway, prompted by a question, by an objection, he wasn’t quickly done, then his answer was extensive and full. He always saw many more sides to an issue than the questioners and then liked to talk it through.
He has advanced many; with intense interest tried to influence their thinking and living from the gospel of Christ. He could hardly stand it when someone spoke disparagingly about catechism. He came into full motion when he defended himself against the idea that everything in the church was just formal and that one could find more salvation at a revival meeting like the Buchman movement. Then he struck back decisively; then he brought forward — entirely in accordance with his inaugural sermon — that no Christian had any right to despise the simple work in God’s congregation; that it was a misjudgment of the work of the Holy Spirit to carelessly pass by the confession of faith by the young members and to speak with so much fuss about all kinds of revivals and house-parties. Sietsma did not participate in any glorification of ecclesiastical licentiousness, in an opposition of Jesus and the Spirit; he saw the harmony, he experienced through the Spirit what he ecclesiastically confessed and what he ecclesiastically did.
He could preach so beautifully in preparation for the Holy Communion. He did that with special preference, as he told us. He was entirely in his strength at the preparation. Then all the beauty of Christ shone, then he demanded decisiveness and faithfulness, but how he also knew how to entice and lead. He did that so lovingly and so well, because the Lord had taught him so well through His Word to understand God’s congregation in its uniqueness, in its life, in its weakness and guilt also, because he saw the church of God as the work of the Lord, in which Jesus and the Spirit were in full harmony.
Translation Notes
This section discusses Sietsma’s preaching style and his approach to various aspects of pastoral ministry.
- “The Self-Justification of God” (De Zelfrechtvaardiging Gods) refers to a collection of Sietsma’s sermons on the book of Job.
- “Lord’s Day 10 of the catechism” refers to a section of the Heidelberg Catechism, a Protestant confessional document used for teaching.
- The “Buchman movement” likely refers to the Oxford Group, a Christian organization founded by Frank Buchman, which later evolved into Moral Re-Armament.
- “Holy Communion” is also known as the Eucharist or Lord’s Supper in different Christian traditions.
Key points to understand from this passage:
- Sietsma is described as both a thinker and a comforter, with his pastoral care evident in his preaching.
- His sermons were noted for their readability and ability to edify even those who hadn’t heard them in person.
- He had a tendency to preach on Scripture even when addressing catechism topics, showing his focus on biblical teaching.
- Sietsma was passionate about catechism (religious instruction) and defended its importance against those who favored more emotional or revival-oriented approaches.
- He emphasized the harmony between Jesus and the Holy Spirit in the life of the church, rejecting any opposition between the two.
- His preparation for Holy Communion services was particularly noted for its beauty and ability to both challenge and encourage the congregation.
This passage provides insight into Sietsma’s theological priorities, his teaching style, and his balanced approach to different aspects of church life and doctrine.
Chunk 11
It will be clear that people also sought Sietsma as a pastor. In his district he was faithful, industrious and involved. His advice was gladly sought - I will speak later about this in relation to the war period. This dedicated man was entirely in his place at the sickbed. In the homes of the humble he was and spoke just as easily as in the dwellings of the learned and better situated, though he sought out the latter more than he avoided them.
Part of the work of the servants of the Word also lies in the Church Council and its committees, often a laborious part. Sietsma never shirked from it and in that respect too, in Amsterdam, he endured the heat of summer and the cold of winter. He didn’t speak much, but once he had stood up - he liked to speak standing even in the Church Council - he really made himself heard, spoke with speed and urgency and sometimes one had to make sure to get out of his way, because then blows would fall. He could tell the truth forcefully, didn’t shy away from a sharp word in debate, but when the meeting was closed and matters had been settled, it turned out that this sharp debater was the same friend as before. He also knew about cooperation, he didn’t want to know it all by himself and could easily adapt in matters of subordinate importance. Sietsma was an excellent colleague, who remained entirely himself and yet gladly listened to others and considered that. He was not at all sentimental, but sensitive, sensitive also to collegiality and friendship.
Not only speaking talents were given to Sietsma, he was and became in Amsterdam more and more an excellent writer. The modest “Church Herald” of Amsterdam-South benefited first from that writing talent. In turn, he also wrote the meditation for six months, fresh and pithy pieces with clear scripture exposition. He always showed involvement with the congregation, with the diaconal and other official concerns of a congregation on the edge of a big city. But particularly noticeable was that he was skilled in writing serial articles, which in a simple way explained dogmatic and ethical issues for the congregation. He was strong in thetic expositions; even when he wrote about “burning” issues, he avoided polemics, which usually don’t bear much fruit. Even in such treatises, the pastor and teacher remained primarily the one speaking.
During his lifetime, in April 1941, the series on “Divine sovereignty and human responsibility” appeared in brochure form. This calm discourse on an always topical question, which at moments in our lives can be so agonizingly pressing, was beneficial through clear, scriptural exposition and simple piety. It was a piece that advanced people who were willing to listen. Therefore, it is no wonder that this booklet saw a second printing.
Translation Notes
This section discusses various aspects of Sietsma’s pastoral work and his writing.
- “Church Council” (Kerkeraad) is the governing body of a local church in Reformed churches.
- “Church Herald” (Kerkbode) refers to a church newsletter or bulletin.
- “Diaconal” refers to the work of deacons, church officers focused on practical service and care for the needy.
- “Thetic expositions” refers to presenting arguments or ideas in a direct, positive manner, as opposed to arguing against opposing views.
- “Divine sovereignty and human responsibility” is a classic theological topic in Reformed theology, dealing with the relationship between God’s control and human free will.
Key points to understand from this passage:
- Sietsma was sought after as a pastor, known for his faithfulness and industry in his district.
- He was comfortable ministering to people of all social classes, though he tended to seek out the more educated.
- In church governance, he was an active participant, known for his forceful but fair debating style.
- He was described as an excellent colleague, able to balance strong personal convictions with openness to others’ views.
- Sietsma was a gifted writer, contributing regularly to the church newsletter and publishing on complex theological topics.
- His writing style was noted for its clarity, avoidance of unnecessary controversy, and ability to make difficult concepts accessible.
This passage gives insight into Sietsma’s pastoral approach, his role in church leadership, and his contribution to theological discussions through his writing. It portrays him as a well-rounded minister who was able to engage effectively with various aspects of church life and theological reflection.
Chunk 12
“Not an either-or, but a both-and.”
“Not a: God directs my life and God controls everything, so I can do nothing.”
“And much less a: I can and must work and bear my responsibility, so God does not control my life; God only intervenes where I can no longer go on.”
“But a: God is the Sovereign, the All-Controller, the Free and Mighty, the only Decisive One; and I am human, His human, created by Him and called by Him and taken into service by Him; so I work under His supreme authority, entirely dependent and entirely carried, and thus entirely responsible and thus entirely active.”
“If I could detach myself from God for a moment in the natural, I would not exist; and if I could not go on, it still goes on, for He rules all things.”
“If I could detach myself from God for a moment in the spiritual, I could not exist, neither before God’s judgment, nor in the life according to the spirit; but called and grasped by Him, I work and believe and confess and am what I am.”
“And what I am and do and will and can and must is not a limitation of God’s highness, but a glorification of it, for He is the source of my sense and life.”
“This is an enormous inspiration to work, to work in daily life with its many sides, with its many objections and difficulties. For this life is not sovereign and can therefore never dominate me, crush me and make my work meaningless. For the Lord God, who is the Lord of the whole life, gives meaning to my work.”
“And at the same time this life is not a mechanical and machine-like determined life without coherence, interwovenness and fruit-bearing activity of people. But this life is life working and struggling in God’s hand and hastening towards the end.”
“In this, the course and the end are not determined by the opposing and destructive factors, but beginning and progress and end are placed in the service of God, even all that about which I mourn and must and may mourn.”
“This is also an enormous power for rest, for peace, for certainty.”
“For in the midst of all the turmoil and revolutions of human life, I am, in connection with this life and bound to it by a thousand ties, carried by the hand of God.”
“Not so that the coherence of events in the world cannot take from me or bring to me what I would like to keep or avoid. But indeed so that all that happens to me, happens to me from the hand of the Lord, and not from people as independent of and separate from God.”
“And that in the sense that I am not just in connection with all this under God’s supreme direction and thus also dependent, but much more so that I am in everything watched over and guided by the Lord as His beloved child, as His special property, regarded and cared for with His favor and in His grace, for Christ’s sake.”
Translation Notes
This section is a continuation of Sietsma’s thoughts on divine sovereignty and human responsibility.
- The phrase “both-and” (én-én in Dutch) is used to emphasize the complementary nature of two concepts, as opposed to “either-or” thinking.
- “Sovereign” (Souvereine in Dutch) in this context refers to God’s supreme power and authority.
- The term “fruit-bearing” (vruchtdragende) is often used in Christian contexts to describe productive or effective spiritual life.
Key points to understand from this passage:
- Sietsma rejects simplistic views that either negate human responsibility in favor of divine control, or that emphasize human action at the expense of God’s sovereignty.
- He presents a balanced view where human action and responsibility exist within the framework of God’s overarching control and care.
- This perspective is presented as a source of inspiration for daily work and life, giving meaning and purpose to human activity.
- Sietsma sees this understanding as providing stability and peace in the face of life’s uncertainties and difficulties.
- He emphasizes the personal nature of God’s care, describing believers as God’s “beloved children” and “special property.”
This passage provides insight into Sietsma’s theological perspective on the relationship between divine sovereignty and human responsibility. It shows his effort to present a nuanced view that affirms both concepts, seeing them as complementary rather than contradictory. This approach reflects a classic Reformed theological position, but presented in a pastoral, encouraging manner.
Chunk 13
“Even in times like ours, especially in times like ours, this divine sovereignty as controlling human activity under the responsibility of the creature is an unspeakable and indescribable comfort and hold.”
“This is also an enormous inspiration to work in the things of God’s Kingdom in the spiritual world, there, where I cooperate directly according to the commandment with the enduring, the ruling, the continuing and triumphant in the world.”
“Here again in two directions. So that I pray my prayers and speak my word and do my deed with great joy, because this my working and watching, my cultivating and guarding, is incorporated and included with its own value and place in God’s work, with which He leads the whole to His end and goal.”
“And so that I view the course of life with peace and trust, in the knowledge that ultimately only this Kingdom of God remains and thus, against all appearances to the contrary, my standing in the service of God is a standing on the side of victory, where indeed Christ of God has already won the victory and history serves no other purpose than to work out and bring to completion this victory. And finally so that I stand in my place, grounded for time and eternity with all that is in and on me in God’s faithfulness and God’s certainties, and that nothing of this, not even my own errors and mistakes, can storm me away from it, much less than the violences of the evil one and of what serves him.”
“While I always actively and responsibly and with great joy in faith and love and struggle against sin cooperate towards my perfection by Him, Who teaches me and makes me work and thus gives me the temporal and eternal salvation of being a co-worker of God towards the perfection of my joy, indeed of the joy of my King and Christ.”
“Out of Him and through Him and to Him are all things, also the responsibility of man and also his conscious and active life in all directions and in all relationships.”
“To Him be the glory in Christ Jesus for all eternity. Amen.”
It is moving now, in retrospect, while we know the suffering and the end of his life, to read this piece again, but how Sietsma comforts us then himself and teaches us to bow and to unite ourselves with God’s holy will.
In this piece he wrote out the Word of God, but he also wrote out himself, his believing heart and we understand his active life, his sacrifice for God’s Name and cause as a gift, as a work of the Lord.
Not only in the local “Church Herald” did he write serial articles. Also in “The Trumpet”. From both journals together, the series on “The concept of office” was reprinted, which appeared after the liberation.
Sietsma contributed to numerous other periodicals: articles from his hand were found in “The Standard”, in “The Studam”, in the evangelization magazine “Horizon”, while for a considerable time he provided the chronicle in the “Reformed Theological Journal”. Dr Sietsma delivered a remarkable and readable article in the brochure “The unity of the Churches” which appeared in 1941. Prof. Dr J. Severijn and Prof. L. H. van der Meiden also wrote in it, alternately about the Reformed and The Christian Reformed Church and unity, while Dr K. Sietsma then dealt with “The Reformed Churches and unity”. In the anxious time of war, it was very understandable that one began to reflect on that “unity”. Yet for the writer it stood first and foremost like this: “Nevertheless, the commandment of the Lord and the demand of the Word come first.” On that basis he conducted his extensive and calm plea, which also now and especially now, although the circumstances in the Reformed Church, as well as in the Reformed Churches have changed, deserves rereading.
Translation Notes
This section continues Sietsma’s thoughts on divine sovereignty and human responsibility, and then transitions to discussing his wider writing contributions.
- “The Trumpet” (De Bazuin) was likely a Reformed church periodical.
- “The Standard” (De Standaard) was a Dutch national newspaper with Reformed Christian leanings.
- “Reformed Theological Journal” (Gereformeerd Theologisch Tijdschrift) was an academic journal for Reformed theology.
- The “liberation” (bevrijding) refers to the end of Nazi occupation in the Netherlands in 1945.
Key points to understand from this passage:
- Sietsma sees the doctrine of divine sovereignty as a source of comfort and inspiration, especially in difficult times.
- He emphasizes the idea of humans as “co-workers” with God, finding purpose and joy in this collaboration.
- The passage reflects on how Sietsma’s writings continue to provide comfort even after his death.
- It highlights Sietsma’s extensive contributions to various Christian publications, showing his influence beyond his local congregation.
- The mention of his article on church unity demonstrates Sietsma’s engagement with broader ecclesiastical issues.
This section provides insight into Sietsma’s theological perspective and its practical applications, as well as his wider influence through his writings. The author’s reflection on reading Sietsma’s words after his death adds a poignant note, suggesting the lasting impact of Sietsma’s work.
Chunk 14
When the printing press in the Netherlands was freed from enemy pressure, it appeared that Dr Sietsma had worked on the book of Job in the series “The Bible Explained for the Dutch People”, while a brochure also surfaced: “The Family in the Breakers”.
When one then adds to this the series of writings that Sietsma wrote in connection with his work in evangelization among intellectuals and the better situated, a short treatise on “Regeneration” (in the series of publisher S. J. P. Bakker) and a course on “Reformed Doctrine of Faith” for the nurses of the Juliana Hospital, one will have to admit that in the not quite eight full years that Sietsma worked here in Amsterdam, his press work took a great flight.
We must say something more about his evangelization work; that was a separate chapter of his official work. He spoke and wrote in it with great love and much talent.
He did feel for evangelization; accepted the appointment of the dept. “Home visits and literature distribution” and acted as its chairman, got a seat on the Evangelization Committee, but then found a field where he could fully deploy his strength. Everything else gave way to that.
The work among intellectuals and the better situated had then been discussed often in the country, but still little put into practice with fruit. In Amsterdam-South, under Sietsma’s leadership, a committee “Life Questions” now appeared, of which excellent forces were part and for which Mr. A. Windig in particular took great trouble and sacrifice.
That work has begun and it went well and grew and remained. Several times I heard him tell about it, simply, modestly, but with great love and gratitude. He could then say so calmly: “that we did it like this, that we found that way, well, that was actually more luck than wisdom.” They had, namely, in a cautious way managed to collect addresses of educated and better situated people, of whom one might assume that at least initially there could be found hearing for gospel preaching, which then should be done in a manner suitable for such a circle. Meetings were arranged, in which men of name and talent spoke in a simple way of faith in Christ and of His significance for life. It turned out that people were willing to attend these closed meetings and Sietsma knew how to get people talking. He also spoke there himself, but was above all an eminent chairman for such evenings, he carried the debate, kept it high and ensured that there was also a grip on the listeners from the discussion. That discussion was many times of as great importance and of as blessed influence as the lecture itself.
Translation Notes
This section discusses Sietsma’s writings and his work in evangelization, particularly among intellectuals and the upper classes.
- “The Bible Explained for the Dutch People” (De Bijbel toegelicht voor het Nederlandsche volk) was likely a series of Bible commentaries aimed at a general audience.
- “The Family in the Breakers” (Het gezin in de Branding) seems to be a book or pamphlet about family issues.
- “Regeneration” (De wedergeboorte) refers to the Christian concept of spiritual rebirth.
- “Reformed Doctrine of Faith” (Gereformeerde Geloofsleer) would be a course on the basic tenets of Reformed theology.
- The Juliana Hospital was likely a local hospital where Sietsma provided spiritual education for nurses.
Key points to understand about your uncle from this passage:
- Sietsma was a prolific writer, producing works on various theological topics and for different audiences.
- He had a particular interest and talent in evangelization, especially among intellectuals and the upper classes.
- His approach to evangelization was methodical and innovative, collecting addresses and organizing closed meetings.
- Sietsma was skilled at facilitating discussions and debates, making complex theological ideas accessible.
- His work in evangelization was characterized by love, talent, and modesty.
This passage provides insight into your uncle’s wide-ranging intellectual activities and his particular gift for evangelization among educated audiences. It suggests he was able to bridge the gap between academic theology and practical faith, making him effective in reaching out to intellectuals who might otherwise have been skeptical of religious messages.
Chunk 15
When now a number of those lectures had been held for a larger audience, people who valued it could join together in a course, of which Dr Sietsma was in charge of the leadership.
He led several of those courses. He worked on it with great seriousness and love and wrestled along with the people and was of eternal blessing to many of them.
To bring them and many others back to Bible reading and then to provide guidance in it, he wrote: “How do I read the Bible, a word to all who seek God.” This booklet has come to people in thousands of copies. Certainly also in many Christian families, but surely in a considerable number of houses where the Bible was beginning to get dusty, if there was a Bible at all.
Much richer still are the books in which the courses are reproduced on: “Our Common Christian Faith”, “The Christian Life”, “The Kingdom of God”. Beautifully published in modern typographic execution, good and fluent in style, written with ardor and inspiration, calmly arguing and yet gripping, moving here and there, these books form a trilogy that will retain its significance for many years to come for the congregation as well, but much more still as evangelization literature of the first rank.
How did, how could Sietsma handle this work so well? That was first of all in his faith in the living God; in his dedicated Christian life then and in his zeal for the Kingdom of God. But further, his peculiar, loving and yet penetrating view of the circles he sought with the Gospel worked along in this. He wrote about it at the beginning of his “The Christian Life” these typical sentences: “The life of modern man is uncertain and rudderless to the highest degree; this is sad.”
Translation Notes
This section continues to discuss Sietsma’s evangelization work, particularly his courses and writings for a broader audience.
- “How do I read the Bible” (Hoe lees ik den Bijbel) was a guide Sietsma wrote to encourage and assist people in reading the Bible.
- “Our Common Christian Faith” (Ons Algemeen Christelijk Geloof), “The Christian Life” (Het Christelijk leven), and “The Kingdom of God” (Het Koninkrijk Gods) form a trilogy of books based on Sietsma’s courses.
Key points to understand about your uncle from this passage:
- Sietsma was deeply committed to his evangelization work, putting great effort and love into leading courses.
- He recognized the need to encourage Bible reading and provided practical guidance through his writing.
- His books were noted for their quality in both content and presentation, suggesting he valued making theological ideas accessible and attractive.
- Sietsma had a particular insight into the mindset of modern, educated people who might be seeking spiritual guidance.
- He was able to balance intellectual rigor with inspirational writing, making his works both informative and moving.
This passage highlights your uncle’s talent for bridging the gap between academic theology and practical faith. It shows his concern for reaching people who might have drifted away from religious practice, and his ability to address the spiritual needs of modern, educated individuals. The description of his trilogy suggests that these works were a significant part of his legacy in evangelical literature.
Chunk 16
“But he feels something of it, he doesn’t deny it; this is hopeful”.
What an optimist this serious man was!
He dared to speak with these modern people and to testify and confess before their ears. He was then calmly decisive and presented them with the choice. He did that from the beginning.
In the first meeting to discuss the Christian faith we hear him say, among other things:
“I believe in God.”
“And then it naturally also comes down to the truths that faith confesses about that God, to what it says about God. It is not so that it doesn’t matter much what you ‘fill’ faith with, as long as faith is there. It’s not about faith, but about God. Faith is not only an attitude, but above all a relationship, a relationship to the living, real, thus being and thus acting God; to that God Who reveals himself - otherwise I could not believe in Him either - and Who is not different from how He reveals Himself. And the truthfulness of the ‘I believe’ depends on the real faith relationship to the true and real God, not to a fantasy product that I call God. Then that relationship is one of unbelief, in principle just as much as when I deny the existence of God in so many words.
“God naturally decrees the content Himself, that is, what I now further confess about Him. So that I will believe in Him alone. The other would be idolatry. Idolatry is faith that has run wild, faith that has gone off track, faith that is still seeking content itself; that seeks compensation for inner emptiness and finally wants to find it itself, even when it expresses itself in Christian terms.”
“Here too there is no middle way. One can only believe in God or reject Him. And I do the latter also if I replace Him with a God of my own invention; if I do not let God indicate the content of my faith. One cannot bargain here and actually replace God with: my conscience, my inner voice, my conviction. God Himself says who He is and what it means when I believe in Him, or else I cannot believe in God because I don’t know who God is. And to make a separation between God and His Self-testimony, whereby I do accept God and deny or even correct that self-testimony, is self-deception, is impossible and fatal.”
Translation Notes
This section continues to describe your uncle’s approach to evangelization, particularly his method of addressing modern, educated audiences about faith.
- The phrase “modern people” (moderne menschen) likely refers to educated, potentially skeptical individuals of the mid-20th century.
- “Idolatry” (afgoderij) in this context refers to any faith or belief that isn’t centered on the true God as revealed in Christianity.
- The term “Self-testimony” (Zelfgetuigenis) refers to God’s self-revelation, particularly through scripture and Jesus Christ.
Key points to understand about your uncle from this passage:
- Despite being a serious man, Sietsma maintained an optimistic outlook on people’s spiritual potential.
- He was not afraid to engage directly with skeptical or “modern” audiences about matters of faith.
- Sietsma emphasized the importance of believing in God as He reveals Himself, not as people might imagine Him.
- He saw faith as primarily about relationship with God, not just an attitude or set of beliefs.
- Your uncle was firm in his convictions but presented them in a logical, reasoned manner suitable for his educated audience.
- He warned against the dangers of creating a “God of one’s own invention” or separating belief in God from acceptance of His self-revelation.
This passage provides insight into your uncle’s theological approach and his method of engaging with potentially skeptical audiences. It shows him as someone who could present traditional Christian beliefs in a way that addressed the intellectual concerns of his time, while maintaining a firm stance on what he saw as essential truths.
Chunk 17
That is strong language at an evangelization meeting, but that’s how it must be. Sietsma spoke with wisdom and love, but rightly refused to apply any reduction method. If you want to see how calmly he maintains his own course, then you should read the piece on: “I believe in one holy catholic Christian Church” again. 1)
footnote 1: Our Common Christian Faith p. 101 ff.
I must still quote from it. First this:
“I believe: the Church, that it exists.”
“That is, I believe that the work of Christ and of the Holy Spirit has borne and bears and will bear fruit and that this work has effect in the gathering together, in the life, and existence of the Church, that is the people and the assembly of Christ, that is in the being and the belonging together and coming together and remaining of Christian believers.
“Denial of the Church would be denial of Christ’s work, would be denial of the fruit-bearing character of Jesus’ suffering and dying and overcoming; would also be denial of the work of the Holy Spirit; would be claiming that God’s Spirit can work on earth and be fruitless. Even if I saw no Church, saw no life of faith on earth, no service of God and no worship of Him, then still I would have to say, for the sake of the first statements of faith: I believe a Church.”
After this Church has then been confessed in its unity, holiness and catholicity and has been brought to light as an article of faith from all sides, its task and signs have been spoken of, its struggle and danger are also mentioned and then Sietsma does not hesitate to continue talking in that circle. Here’s another quote from that:
“Through this and all kinds of other struggles in the midst of Christendom, where unfortunately the struggle did not always go between the world and the Church, between unbelievers and believers, but where often with difference of view and difference of understanding of faithfulness, one believer fought against another and one group of confessors against another assembly, through this struggle and also through all kinds of separatist tendencies has arisen the unpleasant and sinful situation that the Church of Christ on earth is not manifested in one institute, but that we have several institutes that we cannot deny the name Church of Christ.
“That thus in one particular place, several Churches call themselves the Church of Christ, revealed in an institute. This is an abomination and a sin against the one catholic Christian Church and against the commandment of Christ that is enclosed in his prayer: ‘That they all may be one!’”
Translation Notes
This section continues to discuss your uncle’s approach to evangelization and his views on the nature of the Church.
- “Reduction method” (reductiemethode) likely refers to simplifying or watering down Christian doctrine to make it more palatable.
- “Catholic” in this context means universal, not referring to the Roman Catholic Church.
- “Institute” (instituut) here refers to an organized church body or denomination.
Key points to understand about your uncle from this passage:
- Sietsma was not afraid to use strong, uncompromising language even in evangelistic settings.
- He emphasized the importance of believing in the Church as a fruit of Christ’s work and the Holy Spirit’s activity.
- Your uncle saw the existence of multiple church denominations as a problematic and sinful situation, contrary to Christ’s desire for unity.
- He was critical of conflicts within Christianity, especially those between believers.
- Sietsma maintained a balance between firm doctrinal statements and a recognition of the Church’s struggles and imperfections.
This passage provides insight into your uncle’s ecclesiology (doctrine of the church) and his approach to addressing complex theological issues with his audience. It shows him as someone who held strong convictions about church unity while acknowledging the realities of denominational divisions.
Chunk 18
“That can never be right. One cannot get rid of it by saying that these different Churches express the diversity that exists in the human world, because this diversity should come out within the Church of Christ, not in its tearing apart. One also cannot come to terms with it by saying that one’s own Church is the only Church of Christ, and that the other organizations are not Churches, but sects and mere human associations, because that is a misrecognition of the work of the Spirit and the truth of the Word. Where there is an institute of which it cannot be said that the preaching of the Word, the administration of the Sacraments, the oversight and discipline, the gathering and mothering of believers, are absent or have become nearly unrecognizable, there we must recognize that the Church is still there, also in the organization and the living together of believers, also under the leadership of the office. And of that we can say nothing else than that beside the legitimate the illegitimate Church, and beside the real diversity the tearing apart of Christ’s church stands, to the sorrow of every child of God!”
“Against this, it does not help that we blur the matter at hand. That we just say: oh, it doesn’t matter. If you only believe in Christ, then it doesn’t matter which Church you belong to. That is not true. Everything matters. In everything the Christian must be obedient, also in the matter of membership of and joining the true Church.”
The piece goes on and the book goes on and in subsequent years the series was continued in the already mentioned books. We cannot follow them step by step; that is not necessary either, because it is only about the characterization of this part of Sietsma’s work. One constantly feels how much trust he enjoyed in the circle of his course participants, because he can speak out completely and deal with all sorts of things without running the risk of losing the audience. He had become the advisor for many of them, the advisor on the path of life.
So Sietsma was busy in Amsterdam, fully involved in all kinds of work. He gave himself so completely and did not spare himself, carried the congregation on his heart and carried God’s truth outward. Much was still to be expected from him and we hoped that in him the academy preacher of the Reformed Churches of Amsterdam would be found and we hoped so much more…
Then the war overtook him and us.
3. Sietsma in the war
Translation Notes
This section continues your uncle’s discussion on church unity and then transitions to his work in Amsterdam and the onset of the war.
- “Office” (ambt) refers to the official roles or positions within the church, such as ministers, elders, and deacons.
- “Academy preacher” (academieprediker) likely refers to a minister who preaches to university students or in an academic setting.
Key points to understand about your uncle from this passage:
- Sietsma strongly believed in the unity of the Church and saw denominational divisions as a serious problem.
- He rejected simplistic solutions to church disunity, insisting on the importance of seeking the “true Church.”
- Your uncle was able to discuss complex theological issues with his audience, suggesting he had built a relationship of trust with them.
- He was deeply committed to his work in Amsterdam, giving himself fully to various aspects of ministry.
- There were high hopes for Sietsma’s future role, possibly as an academy preacher.
- The onset of the war (World War II) marked a significant turning point in his life and ministry.
This passage provides insight into your uncle’s ecclesiology (his theology of the church) and his pastoral approach. It also sets the stage for the dramatic change that the war would bring to his life and work. The abrupt transition to “Sietsma in the war” suggests that this event had a profound impact on his ministry and personal life.
Chunk 19
The days of May 1940, those short, tense days full of rumor, unrest and noise had Pentecost Sunday in their midst. Although not undisturbed, short services could still be held in the Reformed Church of Amsterdam-South. Difficult was this commemoration of the outpouring of the Holy Spirit, but also a great consolation. The Spirit of Christ was not to be resisted even by modern warfare. There remained a place, a task for Christ’s church and her work could not be hopeless, despite all suffering. That Pentecost Sunday in the days of war was like a prophecy: God’s Word stands firm forever and will not yield an inch.
When the blow of the capitulation fell, it was hardly bearable. In many homes, parents and children wept together over the great humiliation and the disgrace of Queen and fatherland.
Sietsma could hardly believe it. When I called him and told him, he didn’t want to accept it at first. “But, where do we end up then with our water line — we shouldn’t have boasted so much about that either.” This former soldier had certainly retained something from his time in service. He could not easily resign himself to the capitulation.
But it had to be, and then Sietsma was certainly not the man to brood and hang his head. “We must go to work,” he said, “and the best thing is to work very hard.”
He immediately took a bold stance then. He did not lose sight of caution in doing so; understood that nothing could be gained by provocation, but let himself be intimidated even less by the display of power and noise of the Germans.
His sermons remained faithful gospel proclamation, also faithful in the sense that the victory, the dominion and the right of Christ were brought to light with just as much clarity as before; that admonition was given to maintain obedience to God’s commandments in every area of life; that Christian faithfulness was urged. He practiced that faithfulness himself, especially in the constant prayer for our Queen and her house and her counselors and for the liberation of the fatherland.
The questions that lived among the people were many then and they often asked for answers at short notice. Sietsma lived along completely, lived into the questions. He saw the difficulties and dangers and considered them seriously. It therefore happened several times that, before he gave a definitive answer, he consulted with his colleagues.
Translation Notes
This section describes the beginning of the Nazi occupation of the Netherlands and your uncle’s response to it.
- The “days of May 1940” refer to the German invasion of the Netherlands, which began on May 10, 1940.
- “Water line” (waterlinie) refers to a series of water-based defenses that the Netherlands historically used against invaders.
- “Capitulation” refers to the surrender of the Netherlands to Nazi Germany on May 15, 1940.
Key points to understand about your uncle from this passage:
- Sietsma saw spiritual significance in continuing church services even during the invasion, particularly on Pentecost Sunday.
- He was deeply affected by the Netherlands’ surrender, initially struggling to accept it.
- Your uncle quickly adopted a stance of resilience, encouraging hard work in the face of occupation.
- He maintained his commitment to preaching the gospel without compromise, including praying for the exiled Dutch royal family.
- Sietsma was careful to balance boldness with caution in his response to the occupation.
- He was attentive to the questions and concerns of his congregation during this difficult time, often consulting with colleagues on how to respond.
This passage provides insight into your uncle’s character and leadership during the early days of the Nazi occupation. It shows him as someone who sought to provide spiritual guidance and maintain hope in a time of national crisis.
Chunk 20
With him, as with all who wrestled in these years with the concerns that the occupation and the attitude of the occupier evoked, a certain growth was to be observed. In the beginning, one could still seriously take into account the land war regulations, in the expectation that these international regulations would also be used as a starting point from the enemy side. In the conversations of the first wartime, this piece also came up repeatedly. Soon one violation after another was to be observed, until it became entirely clear that the enemy completely trampled on law and statute and proceeded with brutal arbitrariness. This also brought sharpening in Sietsma’s attitude towards things and those who sought his advice noticed that.
Full of courage, Sietsma worked along to spiritually support the resistance, and he quite often had “dangerous” conversations. His eyes could sparkle at that and his whole face and posture then expressed his intense interest. His word and advice were then pious and prudent. He was through and through a man, a patriot, on whom one could count and no less a shepherd of great faithfulness.
He inspired and encouraged where he could, on the pulpit, in the church council and in personal contact. He repeatedly warned that we should not show these “hypocrites” - as he mockingly called the enemy police - a sad face. Despondency and depression were not appropriate for him. I remember that someone once reported to him, — I leave it whether it was true — that I had been so gloomy in the Raphaël Square Church. There he took to task: “you shouldn’t do that, you shouldn’t be gloomy on the pulpit, people really don’t need that in these days and there’s no reason for it either, because there’s enough courage to be drawn from God’s Word.” It was a pleasure to hear his reprimand and his company was of strengthening influence. He lost neither his working power nor his cheerfulness, although he saw more and more clearly that things were getting sharper and sharper and it would end up in fierce resistance. Once he said to me: “just remember, it might even come to the point where you end up behind a machine gun and then just fire to get them out.”
How he committed himself in living along and supporting suffering brothers became very clear in the trial of Mr C. van Rij et al. The congregation lived along in prayer, all the more because several men from our church were involved. The lives of these “defendants” were very seriously threatened. When the most important session of the Marinekriegsgericht came, where the case was to be heard, Sietsma went along to The Hague and managed to gain admission to the trial. He then offered much support to the prisoners and their relatives. When in the first instance the sentences were still relatively mild — later they were aggravated on orders from higher up — he stayed that evening at the house of Mrs. Van Rij and at an appropriate moment took the floor in the family circle to point out how faithful the Lord had been, who had watched over husbands and fathers. We should never forget that and we should thank and honor Him for it. Then he led in prayer.
Translation Notes
This section describes your uncle’s actions and attitude during the Nazi occupation, particularly his support for resistance efforts and his pastoral care during a trial.
- “Land war regulations” likely refers to the Hague Conventions, international treaties governing the conduct of war.
- “Marinekriegsgericht” was a German naval court martial.
- “Mr C. van Rij et al.” refers to a group of Dutch citizens who were put on trial, presumably for resistance activities.
Key points to understand about your uncle from this passage:
- Sietsma’s attitude towards the occupation grew more resolute as it became clear the Nazis were not following international law.
- He actively supported resistance efforts, engaging in risky conversations and encouraging others.
- Your uncle maintained a positive, encouraging demeanor, believing it important for morale.
- He was deeply involved in supporting church members who faced persecution, even attending their trial.
- Sietsma continued to emphasize faith and prayer even in the face of danger and oppression.
This passage provides insight into your uncle’s courage and pastoral care during the occupation. It shows him as someone who actively resisted the occupation while providing spiritual and emotional support to those affected by it. The anecdote about the trial demonstrates his commitment to his congregation even in dangerous circumstances.
Chunk 21
Those who experienced this got a very beneficial impression of the way in which this servant of Christ understood his task in wartime. Little did we suspect then that it would not be long before we would be in the greatest concern about Sietsma himself and we would finally have to miss him.
On a Saturday evening, January 31, 1942, I was disturbed in a meeting of the Evangelization Committee by a telephone message that a lady brought me. She had read in the Church Herald that there would be a collection for the Jewish Mission the following day and informed that the attention of the Sicherheitsdienst would be drawn to this in order to prevent that collection. I took note of this message, because it was self-evident, in my opinion, that a scheduled collection could not be canceled due to such a threat. Moreover, Dr Sietsma was informed of this telephone conversation by a member of the Evangelization Committee before the first service in the Schinkel Church and warned that there would probably be spies attending the service.
That morning Dr Sietsma preached about the temptation of Christ in the wilderness, especially about the temptation of power. I myself had the privilege of being in his audience. The preaching was scriptural and left nothing to be desired in terms of clarity, but was in no way provocative or imprudent. The preacher brought Christ to light in his holy, principled struggle with Satan; also made it clear that Satan still applied the temptation of power and that he sought to seduce with the kingdoms of the earth. That in his application it also came out that those who are of Christ had to resist this temptation of power was self-evident.
In this service, the collection for the Jewish Mission was also held and recommended and the birthday of Princess Beatrix, which fell on the previous Saturday, was commemorated in the prayer. All this too was done, as might be expected of a faithful man, but not a word too much was said about it.
After that service I spoke to Sietsma for the last time. He immediately informed me that there had probably been spies in the church. I knew that and we spoke briefly about the warning regarding the collection and he also appeared to be of the opinion that it should not have been suspended due to threats.
On the following Monday, February 2, 1942, Dr Sietsma was taken from his home by two men from the Sicherheitsdienst and brought to the then “Euterpestraat”. At the coetus of preachers, to which Sietsma was also about to go when the Germans came, we were given the news of his arrest and it caused great consternation and indignation there. No less in the congregation; there was violent agitation and great sorrow.
Translation Notes
This section describes the events leading up to your uncle’s arrest by the Nazi authorities.
- “Sicherheitsdienst” was the intelligence agency of the SS and the Nazi Party.
- “Church Herald” (Kerkbode) was likely the church newsletter.
- “Jewish Mission” refers to efforts to evangelize to Jews.
- “Euterpestraat” was the location of the Sicherheitsdienst headquarters in Amsterdam.
- “Coetus” refers to a meeting of preachers.
Key points to understand about your uncle from this passage:
- Despite warnings, Sietsma proceeded with a planned collection for Jewish Mission work, showing his courage and commitment to his principles.
- His sermon on Christ’s temptation, while relevant to the occupation, was described as not being provocative or imprudent.
- He maintained normal church practices, including praying for the Dutch royal family, despite the risks.
- Your uncle was arrested on February 2, 1942, likely as a result of his refusal to bow to Nazi pressure.
- His arrest caused great distress among his fellow preachers and his congregation.
This passage provides a vivid account of the events leading to your uncle’s arrest. It demonstrates his courage in continuing his ministry without compromising his beliefs, even in the face of clear danger from the Nazi authorities. The details of his last sermon and final conversation add a poignant personal touch to this historical account.
Chunk 22
Attempts to find out what accusations were actually being made against this worthy preacher eventually led to the information provided to Prof. Dr G. J. Sizoo, that there was a threefold accusation:
- “Einsammlung von Güter für die Jüden” (collection of goods for the Jews);
- prayer for the Royal House;
- principled opponent of national socialism.
Regarding the first point, it was very easy to show that that was an outright lie and they have later dropped this point of accusation, (which had, incidentally, set the case in motion), and also paid little further attention to the second. With the third point, the sermon came up and during the interrogation the question was asked wherein then the current temptation with the powers of the earth lay, to which Sietsma mentioned various possibilities. To the pertinent question whether that temptation of power also lay in national socialism, he then answered that this was indeed also the case, although not only in national socialism. In Amersfoort, Sietsma learned from the documents that it was precisely this statement that was held against him and that he was therefore deported to the concentration camp.
Meanwhile, it had not gone that far yet. From the “Euterpestraat”, Sietsma was transferred to the House of Detention on the Weteringschans and was locked up there in a cell in which Rev. M. Hinloopen and Rev. H. Vogel were already present. One of the first signs of life that his wife received from him was a scribble on the label of his laundry package, which read “Acts 5:41.” In that text of Acts it says: “So they went on their way from the presence of the Council, rejoicing that they had been considered worthy to suffer shame for His name.”
So we knew in what mood he accepted his suffering. Many a good moment was experienced by the three preachers in that cell. But that doesn’t mean it wasn’t very difficult, especially for Sietsma, who was sick there for some time.
In those days, while he was sitting there, I once visited the House of Detention to visit a detainee of the Dutch justice. I had no access to Sietsma. I stood in the open door that separates the actual prison from the corridor where the lawyers’ rooms are located and counted out where the cell must be in which Sietsma sat. The section of political prisoners was once again separately enclosed with large iron gates that ran from the floor to the ceiling and on which a large S.S. sign was affixed. There he was locked up, like a great criminal, the man for whom God’s congregation prayed and to whom it clung with heartfelt brotherly love. What guilt the enemy took upon himself to torment and deport such men from our people and from God’s church, completely innocent. We couldn’t understand it; I was allowed to visit a scoundrel, but I could only look from afar at his closed cell door. It was so terrible to have to leave again and not be able to do anything for him.
Translation Notes
This section describes the accusations against your uncle and his initial imprisonment.
- “Einsammlung von Güter für die Jüden” is German for “collection of goods for the Jews.”
- “House of Detention” (Huis van Bewaring) is a type of prison in the Netherlands.
- “Weteringschans” was a prison in Amsterdam.
- The S.S. sign refers to the Nazi Schutzstaffel symbol.
Key points to understand about your uncle from this passage:
- The accusations against Sietsma were largely fabricated or based on his refusal to compromise his faith and principles.
- Your uncle maintained his convictions even during interrogation, admitting that he saw National Socialism as a temptation of power.
- Sietsma found comfort in scripture, particularly Acts 5:41, which speaks of rejoicing in suffering for Christ.
- He was imprisoned with other pastors, suggesting a targeted action against church leaders.
- The author’s attempt to visit Sietsma highlights the severe restrictions placed on him as a political prisoner.
This passage provides a detailed account of the charges against your uncle and his early imprisonment. It shows his courage in maintaining his beliefs even under interrogation, and the support he had from his congregation. The author’s personal account of trying to visit adds a poignant touch to the narrative, emphasizing the injustice of Sietsma’s situation.
Chunk 23
Preacher he remained, also in the last camp, in the terrible Dachau, where such hunger and deprivation were suffered (1). He eventually ended up in a section where people who were no longer valid were united. It was such there that one hardly looked up when someone fainted again. That happened there regularly. One didn’t have to work there; all the more was suffered. Here too Sietsma offered support with the Word of the Lord, until he could no longer. He got dysentery and after some time he fell into a faint from which he did not open his eyes again. Then the deliverance was there, then the victory was his part: he went to heaven and inherited kingdoms.
(footnote 1) As a curiosity it may be mentioned that there was still a library in Dachau and that in it - as a nephew of Dr Sietsma observed - was present: “The Kingdom of God” by Dr K. Sietsma
The death of Dr Sietsma took place on September 7, 1942 (2). On Monday, September 14, Mrs. Sietsma received the news.
(footnote 2) Originally August 7 was reported, but this turned out to be based on a misunderstanding.
We were devastated. The news came in during the catechism classes, which were immediately interrupted. At Mrs. Sietsma’s home, his friends and his colleagues gathered. Mrs. Sietsma was quite seriously ill and no fewer than four of his children as well. It was so terrible.
Who would not weep! This gifted man is missed by everyone who knew him better. In his family the most and the most painfully. But further in the whole congregation and all the work that he left behind; we miss him everywhere and always still.
But now we want to follow him in our remembrance and turn our hearts to God. In the family’s obituary are these words: “The path of the righteous is like the light of dawn, that shines brighter and brighter until the full day.” Yes, God has made the light shine in Sietsma, the light of His Word, the light of Christ, the light of His Spirit.
Him, whom we loved so much, we must miss, but that faithful God we never need to miss. There is comfort over this rich Christian life, over this faithful man and father, over this noble friend and shepherd of the Lord’s congregation. They may have imprisoned him, but he belonged to the truly free, who in present and future have a firmness that defies all uncertainty and whose suffering ends and passes into the glory promised by God. Once more we let himself speak for comfort. He wrote the following about faith in Jesus Christ:
“Christ Jesus the Lord, that is the hope and comfort for all who really want to love God, for all who go to God through Him. And without Him we do not find God. In Him, however, God is a Father to all who believe; in Him there is no distinction. The distinction in the world that matters is that between those who reject Him and those who believe in Him. That is between those who stand foreign to God, and those who have found their Lord in Christ. The latter are the truly free, for the Son has made them free. The latter have found themselves, for they have lost themselves and are saved. The latter truly have in present and future a firmness that defies all uncertainty; they can withstand the suffering and they can withstand the sorrow and they can withstand the uncertainties and the destruction of this world; they are citizens of the eternal Kingdom, which is heavenly in structure and heavenly in destination, and which never perishes.” (3)
(footnote 3) Our Common Christian Faith, p. 40.
To these latter belonged Dr Kornelis Sietsma, in his life and in his death. He was Christ’s. And shares His glory.
The enemy has lost and Jesus Christ overcame.
God’s Word stands firm forever!
Translation Notes
This final section describes your uncle’s last days in Dachau, his death, and reflections on his life and faith.
- Dachau was one of the most notorious Nazi concentration camps.
- The quote about the path of the righteous is from Proverbs 4:18.
- The final quote is from your uncle’s own book, “Our Common Christian Faith.”
Key points to understand about your uncle from this passage:
- Even in Dachau, Sietsma continued his ministry until he became too ill.
- He died on September 7, 1942, after suffering from dysentery.
- His death deeply affected his family, friends, and congregation.
- The author uses your uncle’s own words to provide comfort, showing the lasting impact of his work.
- Sietsma is described as belonging to “the truly free” and as a citizen of the “eternal Kingdom,” reflecting his enduring faith even through suffering.
- The passage concludes by affirming the ultimate victory of Christ and the enduring nature of God’s Word.
This final passage provides a poignant account of your uncle’s last days and death, while also celebrating his life, faith, and lasting impact. It frames his suffering and death within the context of his Christian beliefs, suggesting that he remained true to his convictions to the end.