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Address to Synod by Reverend J Plug
on behalf of the Committee on Relations Abroad of the Reformed Churches in the Netherlands
Tuesday 8th July 2003 - Synod Rockingham, Western Australia, 2003
Beloved Brothers (and Sisters) in our Lord Jesus Christ:
What is Reformed? This question is of particular importance in the face of a 'Call to Reformation' which was issued a number of months ago in the Netherlands, and which recently surfaced publicly in the FRCA as well. Whatever one may think of the publication, or whatever side one comes down on in regard to the issues it raises concerning church life in the Netherlands, we may welcome the opportunity it grants us to reflect on the question with which I began. Because we share the conviction, I trust, that with 'Reformed', we do not mean a local or time-bound variant of the Christian church, but the truly catholic Christian identity which cannot be relinquished without falling away from the truth once entrusted to the apostles and the calling which applies to all those who would be gathered, defended end preserved by Christ, from the beginning of the world to its end, by his Spirit and Word, in the unity of the true faith.
What is Reformed? Certainly, within our own shared (Dutch) tradition, we have a rich history from which to answer that question. Anyone who knows his church history glories at God's work during the time of the great Reformation. After a period of great deformation, all over the Netherlands, Christ's Church re-formed itself. Those of you who remember the variety of church experience which the early immigrants brought with them to Australia in the early fifties, have some inkling of how varied the expectations, customs, liturgical practices, etc. were in the great 'immigration' from Roman hierarchy and heresy. Nonetheless, churches from all regions of the Netherlands were able to recognize each other as truly Reformed on the basis of a common, Scriptural, confession. Within a few decades, the foundations of Reformed church life in the Low countries were established. Not a basis of uniformity or complete unanimity in all things, but 'unity of faith' as expressed in what became known as the Three Forms of Unity. By the Lord's blessing, the churches returned, again and again, to that basis, no more, no less, in order to maintain the privilege of being truly 'Reformed'.
There have been times that church political developments were the catalyst which sparked a renewed search for those roots, there were times when the introduction of new hymns and worship practices did so, there were times when differences in theological opinion did so. It should be noted, however, that it was never change or innovation or debate or diversity as such which determined the degree of Reformedness of the churches, but the extent to which these interacted with the foundation: the Scriptural truth maintained in the Three Forms of Unity. One need only be reminded of the groundbreaking work of Schilder and his fellows, who dared to expose the limitations of prevailing opinion, time-hallowed as these were.
Brothers and sisters, we will pleased - as we should be - to answer questions concerning developments in the Reformed Churches in the Netherlands, should it be necessary to do so. We would ask, however, that any judgments you make not be based on information gathered from here and there, nor on personal statements of teachers from past or present, sometimes quoted with a predisposition to condemn, or taken out of context and explained contrary to their meaning. Rather, we would ask you to judge on the basis of the public actions of these churches themselves and from the declared and unanimous statements of these churches as they met in Synod.
We ask this with great emphasis, as we must sadly point out that the so-called 'Call to Reformation' is not truly Reformed, not fair, and largely counterproductive. It may be known to you that after a short period of unrest following its publication, and effective rebuttals of its allegations by writers from the broadest possible spectrum within the churches, the 'Call…' has gone universally unheeded. Its authors have interpreted the subsequent deafening silence as unwillingness to respond, as wilful hardening in disobedience, and any number of other disqualifications. The fact is that so-called 'reality' which they describe is so far removed from the actuality of church life that there seems to be little room for real debate. In addition, the 'Call…' itself is so definite and so massive in its judgment that it effectively excludes any such discussion.
It struck us that your deputies' report about the Reformed Churches in the Netherlands did not mention the 'Call…'. We are content that it be so. However, we realize that the matter, though not leading to wide unrest in the Dutch Churches, has the potential of having an disproportionate effect upon your perception of these churches. May we ask you to apply the Scriptural wisdom to which your chairman referred in his excellent opening address to Synod last evening? We prayed for this wisdom, and we trust that the Lord will hear our prayer. We are very pleased at the balanced and constructive tone of your deputies' report. Other than the unusual spelling of the placename Zuidhorn ('Zuidhoorn'), we are appreciative of and would support the recommendations of your deputies. We welcome every communication that confronts us with only basis: the Scriptural doctrine of our Reformed confessions. We have asked for your assistance in coming to grips with the issues raised by our decisions at the Synod of Leusden, and your input has been very seriously considered and incorporated into the decision making process. The churches were not convinced by some of your arguments, that is clear. But the benefit of our sister-church relationship has been obvious to us, and we trust, to you.
Many of you are aware of the issues dealt with at our 2002 synod: outreach and evangelism; mission, foreign and mission aid, and theological training; relations with a number of foreign churches; the promotion of unity between churches who with us hold to the Reformed confession of Biblical truth. In the area of Liturgy and Worship: decisions with respect to orders of worship, new liturgical forms, the extension and modernization of our Psalter and Hymnal, Bible Translation. In the area of Pastorate and Congregational Life: further integration of members with handicaps; the diaconate; sexual abuse in pastoral relations; marriage, divorce and remarriage; the significance and meaning of our Lord's command concerning the Sabbath. As we discussed these things, yes, there has been evidence of unrest with respect to the pace and direction of liturgical developments, for instance; and concerns about the Church's testimony on the fourth and seventh commandments.
As churches we are facing a number of trends in the world at large which have impacted on us as well. Ongoing secularization is a troubling fact. A huge influx of and growing self-consciousness among Muslim immigrants, seen at once as both a threat and an unparalleled opportunity. Postmodernism as a worldview is affecting hearts and minds. The most telling example was a letter written - under a pseudonym - by a Reformed minister in a national newspaper. He questioned many assumptions in way that brought instant recognition. Provocatively, he said, for instance, 'while a fire is raging, our assemblies are spending their time arguing about the colours of the elevator knobs!' His letter spawned a wide-ranging discussion about the relevancy and even reality of canonical answers. Shocking, to many, that a minister should ask such questions and voice his doubts.
This is the reality our churches are facing. We continue to be sinful people, comprising churches at risk, threatened by the devil, the world, and our own flesh. On the other hand, there is another reality: that of churches where each Lord's Day the Word of God continues to be proclaimed, where people continue coming to worship. Evidence of God's faithfulness, of Christ's increasing, defending and preserving His church, and of the Spirit doing mighty works.
Our sister-church relations with churches close to you - geographically speaking - have also been experienced as a blessing. As you know, with the concurring advice of your deputies, at Zuidhorn sister-church relations were established with the RCNZ. Since Zuidhorn, an informal visit was made by one of our delegates. The one issue which was given particular importance by your deputies in discussion with us, that of the continuing relationship of the RCNZ with the CRCA, was given due attention, as we had promised.
In addition, after the implementation of sister-church relations with the PCEA, we were privileged to have a delegation at their Synod 2003. We obtained a very good hearing for our plea that they return to a positive discussion with the FRCA on the issues which have proved to be a stumbling block on the road to church unity. We see that good hearing as a benefit due to the route we (as have the Canadian Reformed Churches, in similar circumstances) have followed to recognition. I quote from our address to the Synod of the PCEA.
These our sister churches, the FRCA, are very, very dear to us. As you may have experienced them in the many years in which you were trying to develop contacts with them: they are frank and forthright, they can be critical, sometimes perhaps abrasive and some might even say aggressive in their approach. But there are qualities there, in our opinion, which we would be sorry for you to overlook. An invaluable confessional integrity, a genuine commitment and tenaciousness in maintaining the faith. They display great missionary awareness and desire, stretching their resources to an almost incredible extent in order to bring God's word to the world. In short: there is a vigour and vitality in those churches which we would love to see accrue to your benefit.
It is our desire to see the FRCA develop greater confidence and trust in ecumenical relations. We will be encouraging them, for instance, to review their position vis-a-vis the ICRC. And we will be challenging them to continue striving for warmer contacts with yourselves. But we would like you also to do whatever you can to reopen the engagement with them and with the issues which they have asked you to seriously consider. We do so because we feel they have a great deal to offer you. Certainly also - in the light of your discussions today - many young, committed and truly Reformed young people whose potential you might be able to harness. But we also do so because we are convinced that if you earnestly seek ways, before the face of God, to deal with what has brought your relations to an impasse, it will invigorate and strengthen both your church bodies.
If we might be so bold as to chart out a course which we believe offers the greatest perspective, it would be for you to return, as it were, to 1998. I would like to remind you of what the FRCA Synod then decided, and we truly believe that in every way they meant what they said: 'to offer the PCEA sister relations as a first step towards full unity if they can agree to the above statements…' You all ought to be familiar with those statements. Three, or perhaps better two issues concerning supervision of the Lord's Table and the pulpit were seen to be important enough to discuss and come to agreement on. Understanding - and concurring with - the concerns of the FRCA, we are absolutely convinced that these statements were in no way designed to raise a barrier or hurdle against you. Rather, they were intended to establish rapport: to be sure that as churches of different traditions speak with each other, they do so using the same Scriptural and confessional terms. What the FRCA adduced as ground was genuine: 'although Synod is convinced that it expresses in the statements the Scriptural position regarding these matters of concern, we are open to dialogue with the PCEA about these matters on the basis of Scripture and confession.'
We ask: what Reformed or Presbyterian church would justifiably not be willing to engage in such dialogue on such a basis? We are aware that your Synod offered a response. Rightly or wrongly, we think the impression was received that you did not seriously engage with the convictions laid before you. Only one presbytery offered a response, and that response was the work of one man.
It is our conviction that your renewed willingness to enter into the dialogue the FRCA suggested would lead to perhaps unexpected blessings. And let me reiterate: the positions taken by the FRCA on pulpit and the Lord's Table are also those of our churches. You know that we have taken a different route than they. We feel that a sister-relationship could responsibly come before agreement, they seek agreement before coming to such relations. But we do not differ in conviction.
Implicit in what you have just heard is a renewed appeal to your churches. We sincerely believe that the cause of truly Reformed ecumenicity and catholicity would be advanced if you would find ways to re-engage with Reformed and Presbyterian churches in this country. We are convinced that the ICRC are a God-given vehicle for such engagement, and we are sorry, every time we meet in that context, that we are there without you.
Brothers and sisters: this has been a short word of exhortation. We look forward to discussing, at your invitation, such matters as seem significant to our bonds of churches. It is a true privilege to be received so warmly, and to experience the bond of faith in a very practical way. On behalf of your sister-churches in the Netherlands, we offer you our very sincere greetings and well-wishes. May our Lord continue to grant you His indispensable wisdom in dealing with your full agenda. And may your deliberations and decisions serve the LORD's cause in a world which is increasingly inhospitable to those who faithfully serve his anointed King.
Reverend J Plug.
last updated 23 Jul 2003
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