Tag Archives: Christian Reformed Church

CRCA Synod 2018

The Christian Reformed Churches of Australia held their synod from May 6 to 11 in Melbourne.  For those unaware, the CRCA is not the antipodean equivalent of the Christian Reformed Church of North America (CRCNA), although they do have ecumenical relations.  The CRCA was formed through post-war Dutch immigration and today consists of over 50 congregations throughout Australia.  Besides the CRCNA, and unlike them, the CRCA also has ecumenical relations with the Reformed Churches of New Zealand (“ecumenical fellowship”) and the Orthodox Presbyterian Church.  Last year, the CRCA also joined the International Conference of Reformed Churches.

A few items of interest from this recent synod:

In the area of ecumenical relations, the CRCA synod decided to suspend their relationships with two sister churches in South Africa.  The Dutch Reformed Church of South Africa and the Netherdutch Reformed Church of South Africa  have both made synodical decisions compromising the biblical view of homosexuality.  If there is no repentance in these South African churches by 2021, the next CRCA synod will terminate these relationships.

Until recently the CRCA Church Order stated in article 56:  “The sessions shall see to it that the congregations assemble for public worship twice each Sunday unless valid reasons make this impractical.”  A proposal to change this was discussed and approved.  The CRCA Church Order now reads:  “The sessions shall see to it that the congregations assemble for public worship at least once a Sunday.”  This effectively makes two worship services optional in the CRCA.

Finally, there was a noteworthy discussion regarding children at the Lord’s Supper.  According to the official Short Minutes a proposal was tabled to allow children access to the Lord’s table “on the basis of their covenantal membership and exercising an age and ability appropriate understanding of God’s grace and how it applies to them.”   After extensive discussion, a committee was appointed “to review previous synodical, theological, and exegetical studies, to consult with churches in ecclesiastical fellowship, consider whether the practice is a confessional matter, and to clarify other theological issues and practical implications.”  This committee has been mandated to report to the next synod in 2021.

Of course, other matters were discussed as well, and you can read a longer summary of them all here.


RCN @ ICRC: In or Out?

At their synod last month, the Reformed Churches in the Netherlands decided to admit women to all the offices of the church, effective immediately.  The RCN (also known by their Dutch name Gereformeerde Kerken in Nederland –Vrijgemaakt or GKV) were instrumental in the founding of the International Conference of Reformed Churches (ICRC) in the early 1980s.  Up till now, the ICRC has never had a situation where a member church has departed from biblical orthodoxy in such an explicit fashion.  However, there are churches within the ICRC who have had similar experiences with another church in a similar ecumenical organization.

In the 1990s, the Christian Reformed Church of North America (CRC) went in the direction of women in office.  The CRC had been a founding church of the North American Presbyterian and Reformed Council (NAPARC).  After the CRC adopted women in office, NAPARC decided in 1997 to suspend their membership.  Leading this initiative to suspend the CRC from NAPARC were especially the Orthodox Presbyterian Church and the Reformed Church in the United States.

The recent developments in the Netherlands with the RCN have not escaped the attention of the OPC or RCUS.  Along with other sister churches, they have been actively warning the Dutch not to go in this direction.  They have insisted that there will be consequences if they do.

The ICRC is having its quadrennial meeting at this moment in Jordan, Ontario.  The RCN is discovering that the OPC is keeping its word.

The RCN has sent a delegation which includes the president of Synod Meppel, Dr. M.H. Oosterhuis.  On the first full day at the ICRC, Dr. Oosterhuis attempted to explain and defend the decision regarding women in office.  In the next day, the OPC is reportedly going to be making a proposal to the body that the RCN be suspended from the ICRC.  There is some question over whether this proposal will be permitted, since it is late.  It requires a 2/3 approval of the delegates to be considered.  If the proposal is allowed, then on Monday July 17 there will be a secret ballot where each delegation (church) is allowed one vote.  If the proposal passes, the RCN is suspended.  They will be allowed to attend, but not vote on any subsequent matters.  Additionally, they will be admonished to repent.  If there is no repentance, their membership in the ICRC would be terminated at the next meeting in 2021.

It’s difficult to predict how things will go in the next few days.  There are over 30 churches in the ICRC and it’s not clear how familiar each would all be with the developments — or, more importantly, how seriously they would view the decisions of the RCN.  But, as I’ve said before, unless there’s repentance, the writing is on the wall.  It’s just a matter of time.  The OPC and others have seen this movie before.  They know how it ends.


How the Mighty Have Fallen

I have been writing for about 25 years.  My first published article appeared in the January 1992 issue of a Canadian Reformed youth magazine called In Holy Array.  The article was entitled “Women in Office” and it discussed the opening of ecclesiastical offices to women in the Christian Reformed Church in North America.  In 1990, the CRC Synod decided to allow churches to admit women to the offices of minister, elder, and deacon.  This set in motion the large-scale departure from the CRC which eventually led to the formation of the United Reformed Churches.  My article expressed bewilderment that this could happen in a church with which, less than 50 years earlier, we had enjoyed Christian unity.

Now here we are 25 years later and I am again bewildered.  A church federation with whom we still officially have sister-church relations (though suspended) has officially decided to do what the CRC did in the early 1990s.  Over the last two days, the Reformed Churches in the Netherlands (RCN) have decided at Synod Meppel to admit women to all the offices of the church.  Their sister-churches in Canada, Australia, Ireland, Korea, the US, and others all warned them not to but, regrettably, they did not heed these warnings.  Especially amongst the immigrant churches in Canada and Australia, these decisions bring an enormous amount of sadness.

I know there are still faithful believers in the RCN.  One such brother e-mailed me this morning to share his grief and consternation.  These brothers and sisters will need our prayers as they seek to discern God’s will for them in terms of church membership.  It would not be easy to leave the church of your youth, the church where you made profession of faith, the church where you were married, and where your children were baptized.  It wasn’t easy for the concerned CRC members in the early 1990s either.  Yet they didn’t choose the easy path; instead, they chose the faithful path.

As for ecumenical relations, next year there will be a Free Reformed synod here in Australia.  The Dutch churches were warned that, apart from repentance, our relationship with them would be severed at Synod 2018.  We will be forced to follow through on that warning.  The Canadian Reformed Churches have said something similar in regard to their next synod in 2019.

And then there’s the ICRC, the International Conference of Reformed Churches.  The RCN have badly miscalculated if they thought that these decisions would have no bearing on their membership in the ICRC.  Next month, July 13-19, the next meeting of the ICRC is scheduled to take place in Jordan, Ontario.  Again, one cannot but help think of what happened with the Christian Reformed Church in the 1990s.  The CRCNA was one of the founding members of the North American Presbyterian and Reformed Council (NAPARC), just like the RCN is one of the founding members of the ICRC.  In 1997, NAPARC voted to suspend the membership of the CRC over their decision regarding women in office.  Amongst the churches leading that initiative were two current sister-churches of the RCN — the Orthodox Presbyterian Church and the Reformed Church in the United States.  The OPC and RCUS are still in NAPARC — and also in the ICRC.  Have the OPC and RCUS softened their stand on this issue since the 1990s?  The writing is on the wall for RCN membership in the ICRC.  The only question is one of time.

After the fall of the mighty CRCNA, many post-mortem analyses have been essayed.  Most of them, including mine, lay the blame at the foot of developments regarding the authority of Scripture tracing back to the 1960s.  Over the coming days, similar analyses will be written about the RCN.  It’s a familiar story and it illustrates man’s wickedness in departing from God’s Word.  It’s not “Reformation” when you scorn the Scriptures and have women office bearers — it’s deformation.  I’ve seen the story already play out twice in my short lifetime.  I pray I won’t see it a third time.  I pray that we will have learned something from the sad fall of these two federations of churches that were once faithful and mighty in the LORD.

Therefore let anyone who thinks that he stands take heed lest he fall.

1 Corinthians 10:12


A Supervised Lord’s Supper?

Historically, Reformed and Presbyterian churches have practiced elder supervision over admission to the Lord’s Supper.  This historic practice has unfortunately been discarded in many churches.  In other churches, even in the Canadian Reformed Churches, the practice is under pressure.  When it seems like you’re the only ones doing this, it becomes difficult to maintain.  After all, are we the only ones who see it rightly?

I’ve noted before how at least one historian attributed the loss of this practice in Presbyterianism to laxity in discipline.  There may be other factors at work as well.  Whatever the reasons may be for why an open table (with a verbal warning at best) is now the norm, those of us who still follow the historic practice need to review our reasons for doing so.  If we’re going to maintain it, we ought to be confident that we’re doing this for sound biblical reasons and not simply out of tradition.

At the church I currently serve, we try to be sensitive to our guests.  If we know someone will be attending on a Lord’s Supper Sunday, we try to speak with them ahead of time and tell them about our policy.  On the liturgy sheet that Lord’s Day we also include our policy and an explanation of it.  This policy is borrowed from the last church I served, which in turn, borrowed it from another Canadian Reformed Church.  This is how it reads:

To Our Visitors and Guests:  Our Supervised Lord’s Supper Celebration Policy

Welcome!  We’re glad that you’re with us this Lord’s Day!  You will notice that today we are celebrating the sacrament of the Lord’s Supper.  We want to briefly explain to you our policy regarding who may partake of this sacrament at the Free Reformed Church of Launceston.

We believe that the Lord’s Supper is a celebration for and by the local congregation as body of our Lord Jesus Christ.  Our official policy is that normally only those guests are admitted who are members of a Free Reformed church or a sister church and have made public profession of the Reformed faith and lead a godly life.  As a rule, the status of these guests is articulated in an “attestation” [testimony] issued by the elders of the church in which this guest is a member.  Such a written attestation assists the elders of the church in their supervision over the table of our Lord.  It is the responsibility of the local elders to keep the celebration of the Lord’s Supper holy.  They are called to be sure these guests are true believers who are faithful in their adherence to the Reformed faith and walking a godly life.  The elders are the shepherds of God’s flock and they have a responsibility to protect the flock from the judgment that would fall on the whole congregation if the table would be profaned (see 1 Pet. 5:2 and 1 Cor. 11:27-32).

Please understand that with this policy, we make no judgment on your personal faith or relationship with Christ.  We understand that it is somewhat unusual in the broader Christian context, yet we believe that it is biblical and what is biblical is best for our congregation.  Moreover, we may be assured that by hearing the Word and watching the celebration of this sacrament, you will still be edified through the working of the Holy Spirit.  Our Lord Jesus gave the sacraments as visible signs and seals for the strengthening of our faith as we focus our faith on the sacrifice of Christ on the cross as the only ground of our salvation.  May its observance direct you to seek your life outside of yourself in Christ, for the forgiveness of your sins and everlasting life.  May the Lord bless your attendance at our service!

If you have any questions about this policy, please speak to one of our elders or our pastor.

Most guests will read this policy, understand it, and respect our practice.  I have only had one or two occasions where a visitor was offended or upset by our way of supervising the Lord’s Supper.

Let me also recommend an article by Rev. George van Popta on this topic.  He explains the history and rationale more completely.  He also goes into the way the Christian Reformed Church in North America changed course on this matter in 1975.  You can find his helpful article here:  Admission of Guests to the Lord’s Table.


Women in Office = False Church?

It could happen later this year that the Reformed Churches in the Netherlands decide at their synod to officially allow women in office.  I pray that it doesn’t, but the possibility is definitely there.  That raises questions relating to article 29 of the Belgic Confession.  Specifically, if a church federation were to adopt women in office does that automatically mean that they have become a false church?  That question needs to be answered carefully.

This isn’t the first time we’ve encountered the idea of women in office in Reformed churches.  Back in the 1990s, the Christian Reformed Church in North America first discussed it, and then gradually adopted it.  That adoption was one of the biggest catalysts leading to the mass exodus from the CRC between 1992 and 1994 — over 17,000 members left just in those years.  A good number of those ended up forming what would later become known as the United Reformed Churches.

I remember some of the early talks between the CanRC and URCs in the Bulkley Valley in north-central British Columbia.  This would have been in the early 2000s.  Questions were asked of our URC brothers such as:  do you now view the CRC as a false church?  No URC person would say that.  It was as if some of the CanRC people felt that the ex-CRC people could only have been justified in leaving if they viewed the CRC as a false church.  At least some in the URC would say that the CRC was no longer a true church, but they would not say that having women in office (and the other theological aberrations) resulted in the CRC being a false church.

I think I can see why they said that.  Certainly I don’t believe that a Reformed federation which adopts women in office can be said, by virtue of only that, to have become a false church.  Let me explain.

Let’s agree that article 29 of the Belgic Confession gives a faithful summary of the teaching of Scripture about the marks of the true and false church.  Let’s use that as our starting point.  What are the marks of a false church according to the Confession?

  • It assigns more authority to itself and its ordinances than to the Word of God.
  • It does not want to submit itself to the yoke of Christ.
  • It does not administer the sacraments as Christ commanded in his Word, but adds to them and subtracts from them as it pleases.
  • It bases itself more on men than on Jesus Christ.
  • It persecutes those who live holy lives according to the Word of God and who rebuke the false church for its sins, greed, and idolatries.

So, while the true church has three marks, the false church has five.  Just as all three marks need to be in order for a church to be true, so it follows that all five marks need to be seen for a church to be false.  In the original context of the 1561 Belgic Confession, there was only one church that fit the bill:  the Roman Catholic Church.  Does a church that adopts women in office become a false church?  Certainly those first two marks are being exhibited, and perhaps the fourth too.  However, not necessarily the third (notice the focus on adding and subtracting in the BC) or the fifth (the persecution envisioned leads to martyrdom).  A church adopting women in office would have to go off the rails in all these other areas for it to be a false church.

But if it is not a false church that doesn’t mean we’re saying that it is true.  Let’s review the marks of a true church:

  • It practices the pure preaching of the gospel.
  • It maintains the pure administration of the sacraments as Christ instituted them.
  • It exercises church discipline for correcting and punishing sins.

Does adopting women in office compromise any of these marks?

“The pure preaching of the gospel” could be understood to refer narrowly to the proclamation of the good news of Jesus Christ.  However, sometimes the word “gospel” is used more broadly to refer to the Word of God in general.  I believe the latter, broader way is found here in BC 29.  I say that because the French (or Gallican) Confession, upon which the Belgic is largely modelled, does not say “gospel” in its articles 27 and 28, but “the Word of God.”  Therefore, if a church is not proclaiming the Word of God purely about who can serve in the offices of the church, this mark has been compromised.

What about “the pure administration of the sacraments”?  Did Christ institute the Lord’s Supper and Baptism with the intent that women would administer them?  Does administering the sacraments to those who follow false teachings like women in office constitute a pure administration?  We have to conclude that this mark too is imperiled by women in office.

Church discipline is also essential for a church to be true.  When members hold to false teachings like women in office, they need to be admonished and warned that they are departing from the Scriptures.  When local congregations hold to women in office and begin implementing it, then there needs to be brotherly admonition on the ecclesiastical level — and action too, if no change takes place.  But if a Synod decides that black is white and women can be ordained, then all possibility for discipline on this point disappears.  So, yes, here as well we have to conclude that the church which adopts women in office has ceased being a true church.

All three marks of a true church are affected by women in office.  The church which adopts this position ceases to be a true church of Jesus Christ.  This is why the Canadian (CanRC) and Australian (FRCA) churches will no longer be able to have ecclesiastical fellowship with the Reformed Churches in the Netherlands if they go in this direction.

That still leaves the question hanging:  if not a false church, and if not a true church, then what?  It’s often forgotten that there is a third category in article 29 of the Belgic Confession:  the sect.  The sect is a religious organization which is not entirely a true church, but not entirely a false church either.  In the days the Confession was written, this was the label applied to the Anabaptist groups in the Netherlands.  Guido de Brès wrote a volume of over 900 pages on the Anabaptists.  He never calls their groups “false churches.”  Instead, consistently, he calls them sects.  If you want a category for the church which adopts women in office, “sect” is what you’re looking for.

As mentioned above, I pray that the Reformed Churches in the Netherlands rejects women in office once and for all.  I pray that the faithful members will gain the upper hand and steer the RCN back to God’s Word.  I pray that the churches which are already practicing this false teaching will either repent or be removed from the RCN.  I don’t want to see them become a sect.  I earnestly desire that we can continue to recognize them as a true church of Jesus Christ, our sister churches.  We must keep praying!