The Reformed Ecumenical Synod devoted its October 1985 40-page Theological Forum, edited by Dr. Paul G. Schrotenboer, to the subject of “Status Confessionis,” a term used by some churches to declare that certain political practices attack the Christian confession and are therefore “heresies.” The two practices singled out for this label are South African “apartheid,” so designated by a black South African church, and the possession of nuclear weapons, which is thus denounced by the Reformed Alliance in West Germany. The introductory essay of the series of papers observes that while it is surprising to have churches talking about ”heresy” in our time, it is not so surprising when we notice that what they denounce as heresy is more a matter of social practice than doctrine, so that these churches are really quite “in line with the mindset of the time.”
Perusing these essays makes it plainer than ever that one of the black churches in South Africa. becoming more and more deeply embroiled in the complex political struggle against the racial segregation policy there, and in the campaign for “one man, one vote,” has made a declaration that defending the racial segregation policy is a heresy. Having made this statement, it is refusing all fellowship with the white church with which it is organizationally connected—and on which its financial support has depended—until that white church confesses its sin and capitulates to the black church’s (what D. A. du Toit’s essay calls) “political ultimatum.” Among the participants in the discussion, D. A. du Toit indicates (along with many others) his agreement with the objections to the racial policy of apartheid, but takes exception to the harsh judgment of the white church in the document which “acquired the character of a political ultimatum, a whip to get at” that white church (p. 22). Issued at a time when “to many observers . . . apartheid seemed to be on the way out,” it increased the confrontation and belied the “Confession’s” ostensible aim at “unity and reconciliation.” Despite these distressing developments, the writer expresses the hope and prayer that Christ’s church there may unitedly surmount the present troubles.
Consideration of the intense conflict out of which the declaration of heresy arose and the highly partisan character that it accordingly assumed, makes the way in which the 1984 C. R. Synod, without significant study or evaluation, officially endorsed the document appear even more irresponsible and potentially destructive.
The other item taken up in this Forum is the declaration by the Executive Board of the Reformed Alliance in West Germany that possession of nuclear weapons is a heresy. How is this remarkable decision reached? The argument is simple. “God has reconciled with himself the entire world at enmity with him and has placed all people under the address and appeal of his peace.” “In Christ Jesus God has granted peace for all people. Through Christ’s act of reconciliation . . . the entire world is reconciled with God . . . we may not, as the unreconciled do, avoid, threaten, deter or utterly destroy each other.” Accordingly, the statement calls for unilateral steps toward disarmament.
It ought to be obvious that this declaration wipes out the Biblical distinction between Christ’s church and the world and denies much of what our Lord Himself taught as His gospel. Recall His warning, “Think not that I am come to send peace on earth: I came not to send peace, but a sword” (Matt. 10:34). He is appointed to “rule the nations with a rod of iron” (Rev. 19:15). The commission the Lord gave to His church is not simply to declare that all are reconciled to God, but to entreat them to “be reconciled to God” (2 Cor. 5:20). The whole declaration pointedly ignores the distinction between the Christian’s personal bearing (Romans 12) and the duty assigned government as a “servant of God” to forcibly take vengeance on the evildoer (Romans 13:4). Although there are some critical comments made about the declaration they fall short of delineating clearly how sharply this stance of the church alliance conflicts in principle with the gospel.
One of the more disturbing facts about this discussion in the RES Theological Forum is that it seems to indicate how, especially since the loss of some of its more orthodox members, the Reformed Ecumenical Synod is letting the secularist preoccupation with social and political matters that so characterizes today’s liberal denominations and their World Council determine also the direction of its thought and action.
Our Lord taught us that His people are to be the “salt of the earth” (Mt. 5:13). If they lose that which distinguishes them as His and become tasteless and indistinguishable from the secularized world around them, they are useless and will be discarded.
PDJ