King's Reformed Church

06/25/2026

Attention! This weekend our service is at 3PM on Sunday and we are meeting at the Anglican Christ Church. 422 7 Ave N, Creston, BC V0B 1G4

06/02/2026

God’s word is instructive for us, and you need to be ready. God had given a story for you so that you can know what He would have you do in this time of doubt.

Daniel and the Lion's Den in Canada

05/30/2026

Please note: We are meeting at Canyon park on May 31st. If you need directions send us a message!

04/15/2026

The practice of land acknowledgements has become customary in many Canadian institutions. However, our churches do not participate in this practice because the theology undergirding such acknowledgements is incompatible with the Christian faith.
The Scriptures teach that the entire earth belongs to God by right of creation: “The earth is the LORD’s and the fullness thereof, the world and those who dwell therein” (Ps 24:1). God is the sole proprietor, and we are all his tenants. But God’s ultimate ownership does not nullify legitimate human possession. Indeed, God has ordained private property as the normal way that men exercise dominion under him. The eighth commandment, “You shall not steal” (Exod 20:15), presupposes that men rightfully own things, including land. You cannot steal what no one owns.
Sadly, property rights were deliberately excluded from the Canadian Charter of Rights and Freedoms. Nevertheless, the right to own property is grounded in the Decalogue itself, and it is Scripture, not the Charter, that governs the Christian conscience.
God assigns nations their lands by his sovereign providence. He “made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place” (Acts 17:26). He moves peoples according to his will. The boundaries of nations are fluid across history, not fixed by ancestral occupation. When God settles a people in a land over the course of centuries, that settlement becomes their legitimate possession.
History is not tidy. Every nation on earth sits on land that was once held by someone else. The peoples of Europe conquered and were conquered. So did the peoples of Africa, Asia, and the Americas. Indigenous peoples warred against one another, displaced one another, and took one another’s territory long before Europeans arrived. To single out one moment in this long and tangled history and declare it the permanent baseline of legitimate ownership is not a historical judgement but a false theological claim. It assumes that one particular configuration of peoples and lands is the “true” arrangement, frozen in place by right, and that everything since has been a deviation. The Scriptures know nothing of this. God is the Lord of history, and his providence does not come with an asterisk.
At his ascension, the Lord Jesus Christ received from the Father the nations as his inheritance and the ends of the earth as his possession (Ps 2:8). The Apostle Peter, preaching at Pentecost, interpreted Christ’s enthronement as the fulfilment of this very promise: the risen and ascended Son receives the Spirit and, with the Spirit, the nations themselves (Acts 2:33–36). The Abrahamic promise of land, which in its Old Covenant form pointed to Canaan, has in its New Covenant fulfilment expanded to encompass the whole earth. As Paul explains, the promise to Abraham and his offspring was “that he would be heir of the world” (Rom 4:13). That heir is Christ, and in him, all who believe.
This means that no land on earth is “unceded” in any ultimate sense. All land has been ceded by the Father to the Son. Jesus Christ holds title to every square inch of the universe, including the land on which our church buildings stand, the land on which Parliament sits, and the land from “sea to sea.” The question of who rightly inhabits any portion of the earth is answered not by ancestry but by the lordship of Christ and the providence of the Father, and therefore by biblical principles of justice.
A land acknowledgment is not merely a historical observation. It is a liturgical act, a public confession that operates within a particular theological framework, whether or not its participants recognize it as such. That framework holds that a people’s claim to land is grounded in ancestry and prior occupation; that the current inhabitants are essentially trespassers; and that the appropriate posture of the trespasser is one of perpetual, unresolvable guilt.
The Christian faith rejects each of these premises. Land is not owned by ancestry alone but granted by God and held as a rightful possession by those to whom he gives it. The eighth commandment protects this possession, not as a concession but as a matter of divine law. Current inhabitants are not trespassers but providentially placed. And guilt – real guilt, for real sins – is not a permanent condition to be performed in public rituals. Vague collective guilt, ritually expressed, is a substitute for repentance, not an expression of it. It identifies no specific wrong, names no specific wrongdoer, and proposes no specific remedy. It is a liturgy of permanent accusation, and the gospel does not authorize permanent accusation. The gospel does not leave men in a state of guilt but delivers them from it. Where identifiable wrongs have been committed by identifiable wrongdoers, the Christian response is concrete repentance and, where the wrong constitutes a crime, proportional restitution.
The gospel calls us to something far greater than acknowledgment. It calls us to proclaim that Jesus Christ is Lord of all nations and all lands, that in him the dividing wall of hostility between peoples has been broken down (Eph 2:14), and that the inheritance promised to Abraham belongs to all who share his faith, regardless of ethnicity or ancestry. The deepest need of every people is not acknowledgment but redemption from sin.
We confess that the land Canadians lawfully possess ultimately belongs to the Lord Jesus Christ, and that we gather in his name to worship the Triune God who made all peoples and all lands, and who is reconciling all things to himself through the blood of the cross (Col 1:20).
Garry Vanderveen, Presiding Minister
Boniface Presbytery

03/30/2026

Bill C-9 is an abomination! God will judge Canada for our attack on the Gospel and His Church. Read our Open Letter concerning Bill C-9: https://thekirk.net/...

03/30/2026

March 27, 2026

In light of the House of Commons passing third reading and adoption of Bill C-9, Boniface Presbytery of the Communion of Reformed Evangelical Churches makes the following statement.

Until Bill C-9, the Criminal Code of Canada recognized a good-faith religious-speech defence, which protected religious leaders who, in the course of their duties, taught from Scripture on matters of morality. That protection has now been stripped away. Under this bill, a pastor who reads Romans 1 from the pulpit and applies it to his congregation could, in principle, face criminal prosecution. Religious leaders across the country have raised the alarm, and they are right to do so.

The Bible is not hate literature. It is a love letter. The movement of Scripture, from creation to fall to redemption to consummation, is the story of a God who refuses to abandon the creatures he has made. “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him” (John 3:16–17). That is the point of the entire Bible. God made the world. God loves the world. God entered the world to rescue it. If that is hatred, then the word has lost all meaning.

Yes, the Bible identifies a problem. The problem is sin. God created the earth as a home for man, a place of beauty, order, worship, and communion. He placed Adam in the garden, gave him a mission, gave him a bride, and walked with him in the cool of the day. And man rebelled. We hated God. We sought to remove him from his throne and seat ourselves upon it. We wanted autonomy, self-rule, the right to define good and evil on our own terms. The consequence of that rebellion is death. “The wages of sin is death” (Rom 6:23). This is not the language of hatred. It is a diagnosis. A doctor who tells you that you have cancer is not expressing hostility toward you. He is telling you the truth so that you might seek treatment.

But God. Those two words are the hinge of all history. We rebelled, but God did not leave us in our rebellion. He sent his Son into the world to rescue us from ourselves. Christ took on human flesh, lived the life we could not live, died the death we deserved to die, and rose again so that we might live in communion with the Father forever. “But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ” (Eph 2:4–5). The gospel is the announcement that the God we hated has loved us anyway, and that he offers life to everyone who will receive it. And that means repentance.

The gospel calls men, women, and children to turn from their sin and trust in Christ. This is where the accusation of hatred always lands, because repentance requires that we name sin as sin. The modern world can tolerate a God who affirms and validates sin. It cannot tolerate a God who says, “You are wrong, you must turn around and forsake your sin.” But a God who never corrects is a God who does not love. “For the Lord disciplines the one he loves, and chastises every son whom he receives” (Heb 12:6). The call to repentance is the most loving thing the church can speak to a dying and dead world, because it is the only message that leads to life.
Herod understood this, and he hated it. John the Baptist told Herod plainly, “It is not lawful for you to have your brother’s wife” (Mark 6:18). John was not promoting hatred against Herod. He was expressing the love of God to Herod, telling the king the truth about his sin so that the king might repent and live. Herod had a choice: receive the word and repent, or silence the messenger. He silenced the messenger. He had John arrested and beheaded because he preferred his sin over God. He preferred death over life. He preferred hatred over love. But the world called John the hater and Herod the victim.

The pattern has repeated itself across the centuries. The church speaks, the world rages, and the church is accused of hatred. The real haters, of course, are those who love their sin more than they love God, who prefer the darkness to the light, suppress the lovers of life and congratulate themselves for their tolerance. Jeremiah was thrown into a pit. Jesus was crucified. Stephen was stoned. Paul was beaten, imprisoned, and beheaded. In every generation, the messengers of life are accused of hatred by the enemies of life. The accusation is not new.

People can and do misread the Bible. Every heresy in the history of the church has claimed biblical warrant. Men have twisted Scripture to justify tyranny, hatred, and every kind of evil. We grant all of this freely. But the problem of misinterpretation lies with the reader, not with the text. A man who reads the Bible and concludes that it authorizes him to hate his neighbour has not understood the Bible. He has contradicted it. “You shall love your neighbour as yourself” (Matt 22:39) is not ambiguous. You do not ban the book because some readers are fools. You do not criminalize the message because some messengers are frauds.

Let me state the obvious: the church rejects hatred, intimidation, and violence against any person, as those terms have been traditionally and rightly defined. Every human being is made in the image of God (Gen 1:27), and that fact confers a dignity that no parliament can grant and no parliament may rescind. We affirm without reservation that all people are to be treated with the dignity that belongs to them as God’s image-bearers. The preaching of repentance does not contradict this affirmation. It flows from it. Precisely because every human being bears the image of God, the church owes him the truth about his sin and the remedy God has provided for it. To withhold that truth is not love, but hatred.

The Bible is not hate literature. It is the only book in the world that tells you the truth about your condition and offers you a remedy in the same breath. “You are a sinner,” and “God loves you and sent his Son to save you from your sin.” That is not hatred. That is grace. The real hatred is the spirit that suppresses this message, that would rather let men perish in their sins than permit someone to call them to repentance. The real hatred calls love a crime and calls repentance an offence. Should Bill C-9 ever be used against a Christian who loves his neighbour enough to tell him the truth, the state will not have punished hatred. It will have committed it.

The Canadian Charter of Rights and Freedoms guarantees freedom of conscience and religion, freedom of thought, belief, opinion, and expression (s. 2). These are not privileges the state extends at its discretion. They are fundamental freedoms, recognized as belonging to every Canadian. Bill C-9 contravenes both the word and the spirit of the Charter. A law that exposes faithful Christian teaching to criminal sanction does not protect anyone. It suppresses the free exercise of religion in precisely the manner the Charter was written to prevent.
The church that preaches God’s Word must receive the state’s protection, as the Belgic Confession (1561) rightly declares:

Their task of restraining and sustaining is not limited to the public order but includes the protection of the church and its ministry in order that all idolatry and false worship may be removed and prevented; that the kingdom of antichrist may be destroyed and the kingdom of Christ promoted. They must, therefore, countenance the preaching of the word of the Gospel everywhere, that God may be honoured and worshipped by everyone, as he commands in his Word.

Consequently, Boniface Presbytery calls upon all leaders in Canada, whether elected or appointed, whether legislative, judicial, or executive, whether local or national, to defend the preaching of the Word of God everywhere. In the name of the Father, Son, and Holy Spirit. Amen.

Rev. Garry Vanderveen
Presiding Minister, Boniface Presbytery

01/20/2026

Check out this great article from Urisou Brito on the early church: https://open.substack.com/pub/drbrito/p/why-the-early-church-would-shock?utm_source=share&utm_medium=android&r=4p6ygh
Worship is what forms us, when our worship is confused, so are we!

Worship is not an accessory to the Christian life; it is central to it.

12/28/2025

In Church history December 28th is called the Feast of the Holy Innocents. Historically it is the day that Christians remember the children of Bethlehem who were killed by the command of King Herod. The story is told in Matthew’s Gospel. The Magi come to see the newborn King Jesus, and they stop in Jerusalem to speak with King Herod, who had been appointed to rule in Israel by the Roman government. King Herod heard from the Magi that there was a newborn king, and in consulting with the Scribes he learned that the Messiah was to be born in the City of Bethlehem. Seeing this as a threat to his reign, he set about a plan to ensure that there would be no chance of this baby growing up. He sent soldiers and they took the lives of every boy in Bethlehem under the age of two. In this way Herod became like Pharaoh in the book of Exodus. A violent, wicked man attacking children for his own enrichment.

Today let us remember that in Canada there are still many children being killed by wicked men and women through the monstrous practice of Abortion. Christmastide is a time for us to remember that Jesus came as a little fetus and was born of a woman. His life was worth protecting and so are the lives of all our little ones. End Abortion Now!