Synod 1987 is history. The gavel no longer sounds, the tables are empty of materials to review and debate, and the delegates have returned home. Only time will reveal whether the decisions made were wise. The sessions began at 9:00a.m. June 9 and adjourned early Thursday evening, June 18. Those intervening days were filled with lengthy debate and tedious hours of committee meetings. In the minds of many this was a synod with a light agenda, but in the opinion of this delegate it was a synod which adopted many reports and advisory committee recommendations that will leave a mark on the denomination for years and in ways which were not visualized by the delegates who voted to adopt them. The delegates were confronted with issues they had not expected and which had far-reaching implications and that is why, in my judgement, it was a “sleeper” synod.

The synodical prayer service was held in the beautiful sanctuary of the LaGrave Ave. CRC on Monday evening, June 8, and those in attendance were stirred by the message of the pastor, Rev. J.D. Eppinga, the songs of the choir, and the service of prayer led by liturgist, Rev. John Steigenga.

On Tuesday morning the Synod convened on the campus of Calvin College and shared the facilities with member churches of NAPARC (North American Presbyterian and Reformed Council). Over 1600 people representing five Reformed and Presbyterian denominations crowded the campus and the food lines. Groups in attendance were the Synod of the Reformed Presbyterian Church, and the general assemblies of the Presbyterian Church of America, the Orthodox Presbyterian Church, and the Korean American Presbyterian Church. It was an emiching experience to interact with others of Reformed conviction from various parts of the country and with differing cultural backgrounds, and to have fellowship with one another around tables in the dining hall. Especially interesting was the joint worship services held on Sunday evening June 14 in which Rev. Stephen W. Brown from the Key Biscayne, Florida Presbyterian Church addressed the delegates to the five assemblies. Speaking of the Reformed and Presbyterian tradition in American Christianity, Brown issued this warning to the delegates: “The danger of being Reformed is the danger of being right, and the danger of being right is the danger of being self-righteous . . . . We are little as ecclesiastical matters go in the country, but we will grow. But we won’t grow until we deal with our narrowness and our negativeness.” Several of the delegates apparently listened well, for those sentiments were echoed several times in the debate of succeeding days. “We must change! We must not act or react in fear.”

As the first order of business for the Christian Reformed Synod, under the leadership of Rev. J.D. Eppinga, president pro-tem, the 168 delegates elected Rev. Calvin Bolt, pastor of the 12th Ave. CRC of Jenison, Michigan, president; Rev. Jack Vos, minister of the Covenant CRC of St. Catharines, Ont., vice-president; Rev. Morris Greidanus, pastor of the First CRC of Grand Rapids, Michigan, first clerk; and Rev. Peter W. Brouwer, pastor of the First CRC of Edgerton, Minnesota, second clerk.

In reporting on the sessions of synod, the comments and opinions are my own as one who was involved in the proceedings as a delegate. Others present as delegates or observers may well have reached different conclusions. Rather than report on day to day activities I shall follow the format of presenting the materials as they were introduced by the various advisory committees.

RADIO AND PUBLICATIONS

CRC Publications informed synod that publishing materials in Braille was not the most suitable format to serve the needs of the visually impaired. Cost was also a factor: it was estimated at $1,000 per student for each two-year course. Synod encouraged the agency to continue studying ways to assist teachers of visually impaired students with concrete advice, consulting services, and printed resources. Synod also discharged the Psalter Hymnal Revision Committee which has been working for ten years to revise the official hymnbook of the denomination. One wonders how well the new hymnal will be received by the churches, since several objections have been raised due to the deletion of favorite hymns and songs. The Living Word sermon series for reading services was approved for another year and synod requested the committee to look into the advisability of providing audio or video tapes as an alternative to printed sermons to be read. One wonders in this electronic age whether the time is approaching when church attendance will decline even more, and all we need to do is obtain a video of a worship service to be viewed in our home at our convenience. Synod appointed David Vander Ploeg of St. Joseph, Michigan, as executive director of the Back To God Hour/ Faith 20 radio and T.V. ministry, replacing Ira Slagter who is retiring. In his interview before synod, Vander Ploeg stated the following goal: “It is my hope that people who listen to the Back To God Hour will always be able to say that what they are hearing is the gospel that’s true to the Bible and that is helpful in their lives.” The overture of Classis Grandville requesting the adoption of a statement on pornography was referred back to Classis for further study, documentation and reformulation. Synod agreed that such a statement is surely overdue, but we must speak clearly to our society about healthy sexuality, as well as condemn sexual perversion and exploitation. A personal appeal by two appellants from Kalamazoo was sustained by the synod. The appellants’ specific concerns relate to the “Bible Studies” material on I Corinthians printed and distributed by CRC Publications. The basis of the appeal was the contention that neither the lessons nor the leader’s guide included suitable recognition of the understanding and interpretation of the “headship principle” expressed by the Synod of 1984. Since the Reformed Church in America is a subscriber to much of our publications materials, the Rev. Kenneth Bradsell, Minister of Education and Faith Development of the RCA, was appointed to a fraternal delegate position on the Board of Publications. Synod also adopted a timing procedure for making appointment to the Banner editor-in-chief position. The CRC Publications Board shall begin soliciting names of candidates for this position at least one year before the appointment term of the new editor is scheduled to begin. Nominations shall be presented to the following synod and the new editor shall begin the first two-year appointment the following September 1.

DOMESTIC MINISTRIES

The Christian Reformed Board of Home Missions, which coordinates mission efforts in the U.S. and Canada, asked synod to become involved in a numbers game by approving a plan for denominational growth. The plan aims at a total membership of 400,000 by the year 2000, which would improve the denominations’ growth rate from one percent to two percent. One needs to ask, “Where is the Holy Spirit in all of this?” To mobilize and initiate programs is one thing, but to set numbers seems to ignore the sovereign grace of God through conversion. If one is truly committed to the sovereign power of God through His Word and Spirit, the goal suggested is far too modest. It would be a wiser policy to leave the numbers to the King of the Church and commit ourselves to preaching the gospel. At this point in the discussion a question was raised: Are we going to continue admitting “maverick” pastors and congregations in order to grow? This was an obvious reference to those who have been admitted and are saying things that some do not like to hear.

The synod also approved the addition of the following question to the “Questions Regarding the Whole Consistory” in The Guide For Conducting Church Visiting under Article 42 of the Church Order, “How does the consistory promote the full participation of persons with dis abilities in the life of the church and the community in keeping with the ‘Resolution on Disabilities’ of the CRC?” It seems to this reviewer that this opens up an entirely new area of questioning, and that questions of similar nature could multiply in the future. The synod granted the request of The Committee for ministry with Retarded Persons to change its name to the Committee On Disability Concerns and broaden its mandate to reflect the church’s concern for persons with all types of disabilities, with the assurance that the needs of persons with mental disabilities and their families will continue to be a major concern of the committee.

The recommendation of SCORR that the churches celebrate All Nations Heritage the weeks of September 28–October 3, 1987, and September 26–October 1, 1988 was adopted. The SIC was authorized to appoint a committee to recommend changes in the Form of Subscription which will express it in more contemporary language for use in all the churches and assemblies. Grounds for such a change were two-fold: “A form in contemporary language would be a way to show sensitivity to the growing numbers of multicultural groups in the CRC which find the present language of the Form of Subscription difficult to understand; and since Synod 1981 approved a modified Form of Subscription for Classis Red Mesa, it would be preferable to have one Form of Subscription for all churches/assemblies of the Christian Reformed denomination.” More change! Can’t anyone understand simple English anymore? Synod also declared: “When in process of negotiation between a classis and a group considering affiliation with the CRC the need for exceptions to accepted order arise, such exceptions. shall be permitted under the following conditions, (a) Classis grants prior approval. (b) The exception shall be for a specified transitional period only. (c) The approved exception is reported to synod by the classis.” Please take note that there are no synodical deputies involved, which seems to be a bit unusual.

WORLD MINISTRIES

Synod approved a request to call the CRC to pray for peace in Nicaragua and the Central American countries, and to urge the governments of the United States and Canada to help mediate a peaceful solution to the Nicaraguan conflict. This initiated a long debate. Should we not insist that a peaceful solution to this conflict must also be a solution in righteousness and justice? By adopting this request synod involved itself in making a political statement. In my judgment the church should be concerned with peace worldwide and not limit its concern to a specific area and conflict.

The synod also continued the support of the CEPAD organization in Nicaragua by our World Relief agency in spite of evidence that it has become a Communist tool (Overture 44).

MEN AND WOMEN

Synod dealt with several overtures which resurrected the issue of male headship, which was a major issue in 1984 when women were permitted to be deacons in the CRC. The principle states that “males shall exercise primary leadership and direction-setting in the home and in the church.” The overtures varied in nature, (two from Grand Rapids East and one from Classis Rocky Mountain) favored opening all church offices to women, which would not be possible under the current headship principle. The fourth request stated strong opposition to women holding any church office and asked that the earlier decision to approve be nullified. Synod did not adopt any of the four overtures , but instead, appointed another study committee to provide clear biblical and confessional grounds for an understanding of the relationship between men and women in the church. Here we go again! It is difficult to imagine that synod could approve such a recommendation with so little substance to support its adoption. It is, however, a clear demonstration which way the current is flowing in the denomination. When nearly 50 overtures can be cast aside as having no new information (as was done in 1985), and then to proceed in the direction of a new study committee on the basis of the grounds given is beyond my comprehension. The only grounds given are that “significant questions regarding the basis of synod’s decision have been raised which need to be answered. It is said that the decision on headship as a creation norm is without biblical ground and commits us to a theologically indefensible position.” More than one voice was heard questioning whether the headship principle could even be applied in the home. Furthermore, it is argued, “the idea of male headship in the church, as set forth by synod, is wholly out of keeping with the historic practices of the Reformed churches, which have always strenuously resisted the interposition of any form of human headship between Christ and His church.” No scriptural bases were given; no conflict with the Church Order was cited. The committee appointed to restudy this issue: Dr. David Holwerda, Dr. John Timmer, Dr. Carl Zylstra, Prof. Nelle Vander Ark, Dr. John Bolt, and Prof. John Van Dyk, are to report back to the Synod of 1989. One hardly needs a crystal ball to predict on which side of the issue the majority of this committee will take their stand.

EDUCATIONAL MATTERS

Synod approved several appointments to the faculty of Calvin Seminary. Rev. Stanley Mast was appointed to the position of Coordinator of Field Education. Rev. Robert De Vries, who has served as coordinator of field education at the seminary for the past ten years, was appointed to the position of Assistant Professor of Church Education, replacing Prof. Marion Snapper who is retiring. Dr. Richard Gamble was appointed as Professor of Historical Theology. Dr. Gamble has impressive credentials and since 1983 was Associate Professor of Church History at Westminster Theological Seminary. Synod also approved 48 seminary graduates as candidates for ministry in the CRC. The candidates and their families were introduced to synod. Each delegate receives a profile of the candidates containing personal data, a statement of faith, and reasons for desiring entrance into the gospel ministry. This procedure is an improvement over previous methods, but it still lacks the personal involvement of synod in what is perhaps its most important decision. As a matter of fact, synod became better acquainted with those who were denied candidacy than we did with the candidates themselves.

Synod normally approves all appointments to the staff of Calvin College and Seminary, based on recommendations of its board and a synodical advisory committee. However, concern was raised about the appointment of Dr. Henry De Moor as lecturer in church polity and church administration. Dr. De Moor believes that women should serve in all the offices of the church, which is contrary to our present stance as a denomination. (This is true of a large number of those presently on the seminary faculty). Synod heard a plea from one of its delegates that the church needs a rest from the issue of women in office, and allowing De Moor to continue sharing his views with students will only cause struggle in the church. After discussing the matter in close sessions synod approved De Moor’s appointment, though approval was by no means unanimous as newspaper reports indicated. Dr. James De Jong was reappointed as President of Calvin Seminary and Professor of Historical Theology, both with indefinite tenure. Dr. David Holwerda was reappointed as Professor of New Testament with permanent tenure, and Dr. Cornelius Plantings, Jr. was appointed Professor of Systematic Theology with permanent tenure. Retirement was granted to Prof. Harold Dekker and Dr. J. Marion Snapper. Synod recognized the completion of twenty-five years of service of Dr. Theodore Minnema.

Synod did not accede to overture 21 from the First CRC of Lethbridge, AB, that the matter of licensure and declaration of candidacy be placed under the jurisdiction of the classes. This means that a board and not the churches are to examine fitness for candidacy. Neither did synod accede to the request that synodical regulations be altered concerning students trained in other seminaries. In this way the Calvin board can keep a tight hold on who is admitted to candidacy. It seems strange that some can be admitted into the ministry of our denomination without any formal theological training (as is the case if they represent a minority group) and the board never sees them, but if one is trained in another seminary and has all the required courses, then suddenly rules cannot be changed!

Laura Smit, a 1987 Master of Divinity graduate from Calvin Seminary, desired to apply for the ministry in the CRC. Her request was denied by Calvin’s Board of Trustees. Ms. Smit appealed their decision, claiming that she was denied proper access to synod. Noting that synod has previously made exceptions to its own rules for candidacy, Smit claimed that the refusal of the board to process her application prejudged synod’s decision and denied her due process. Following the recommendation of its advisory committee, synod allowed Ms. Smit to present her appeal personally before synod. There were many emotional speeches pleading for an exception, citing her gifts and abilities as a basis for such an exception. When a delegate raised the point about the teaching of Scripture on this issue it became painfully obvious that two individuals examining the same scripture passage could arrive at two contrary interpretations. Synod, however did not sustain her appeal that she be allowed to apply for candidacy. This decision was followed by a long list of delegates wishing their negative votes recorded. As Ms. Smit left the floor of synod, many delegates rose to give her a standing ovation. Those supporting women in all church offices were smiling; Laura’s appearance before synod gained additional support for their crusade. A procedural question to be asked at this point is, can an individual appeal the decision of a board directly to synod without following the prescribed ecclesiastical channels of consistory and classis? It is painfully obvious that a classis cannot do so. In a second plea to synod, Laura Smit submitted a petition to the judicial code committee. Here statement of written charges were referred to the standing Committee on Protests and Appeals. The committee will make appropriate recommendations to Synod 1988. The synod was also faced with a second appeal by a candidate whom the board of trustees had not recommended for candidacy. The advisory committee did not recommend his appearance before synod (but, of course, he was a male), and his appeal was not sustained.

The synod also approved a large number of appointments and reappointmens to the staff at Calvin College. This action is merely a rubberstamping of a list of names, since the delegates know nothing about the individuals being approved. Recognition was also given to those who were granted emeritations as well as to several who have served Calvin College for 25 years. A testimonial dinner was held in their honor. The synod sustained the appeal of Classis Niagara against the decision of the SIC. Classis Niagara overtured synod to study the teaching of Prof. Clarence Menninga of the Geology Department to determine whether his teachings were in accordance with Scripture and our Doctrinal Standards. SIC determined that this should be processed through his consistory. Synod declared that since Dr. Menninga is not an ordained person, he is in the direct employment of Calvin College and as a result his teaching supervision is under the board of trustees and indirectly under synod to whom the board is accountable and not under the jurisdiction of his local consistory. Synod, however, did not accede to that part of the overture requesting the appointment of a study committee since the Board of Trustees has taken action which accomplishes the intent of Classis Niagara.

INTERDENOMINATIONAL/CONFESSIONAL MATTERS

Synod debated, revised and finally approved an ecumenical charter which contained guidelines for establishing relationships with other denominations and organizations. The charter was developed out of what was considered to be a need to formulate some clear principles for ecumenical strategy. A key statement in the charter reads: “The unity of the church must become visibly manifest. The ideal form of such unity is not yet known. Until then we therefore earnestly seek the leading of the Holy Spirit into a unity which is one of mutual renewal and acceptance.” The charter had been sent to the churches for reaction and response. There was very little indication on the part of the churches that they considered this document more than a statement of broad generalizations, and the responses were few. By its adoption, however, the CRC is now ready to engage in whatever ecumenical adventures it may choose to explore. It opens the door to eventual membership in the World Council of Churches, which several on the committee have long espoused. Synod failed to heed the voices of those who warned against some of the unbiblical and unconfessional elements of the charter which is now to guide us in our relations with other churches. In separate action , Synod addressed the CRC’s continued fellowship with the Reformed Churches in South Africa. Synod instructed its synodically-approved committee to express to the RCSA the CRC’s rejection of apartheid as being unbiblical, unethical, and morally and theologically indefensible. Synod warned that without change, it will be impossible to maintain ecclesiastical fellowship between the CRC and RCSA after 1989. One shakes his head at the hypocrisy of those who live in a land that has struggled with the race issue for hundreds of years and then have the audacity to call on those in other lands to solve their race problems in a few years’ time. The threat to sever relations with those who have not solved cultural and racial problems, while at the same time to embrace those who have radically departed from the Reformed faith as brothers in ecclesiastical fellowship, is the height of inconsistency.

The CRC may well apply for re-admittance to the National Association of Evangelicals (NAE), a group with which the denomination terminated its membership in 1951 due to a lack of confidence in the NAE’s programs. Synod received as information the recommendation of the Interchurch Relations Committee (IRC) to rejoin the asso ciation, and referred the matter to the churches for study. The IRC found that the NAE is an ecumenical organization which represents the evangelical Christians of the United States in matters calling for oneness of voice and unity of action. After 44 years of existence, the NAE includes four million Christians from nearly 75 denominations. Synod is asking the churches to evaluate the recommendations in light of the newly-approved ecumenical charter, and to respond to Synod 1988.

In other actions synod invited the Evangelical Presbyterian Church to become a church in ecclesiastical fellowship. Synod did not accede to overture 25 requesting that Report 44 be declared inappropriate and invalid; nor did it accede to overture 26 which desired that the creeds published in the 1959 Psalter Hymnal be recognized as official creeds. Synod also took note of the preliminary plans for the concurrent RCA General Synod and the CRC Synod in 1989.

CHURCH STRUCTURE

Vision 21 proposed a complete restructuring of the administrative organization of the CRC. Synod approved the concept of the proposal that would reduce the number of church boards as well as their size. At the same time it would create a central committee with executive power to oversee the church’s work. There were several expressions of fear that the proposed step would lead to hierarchicalism. Even though there was a great deal of negative response by churches and boards, synod bought the bill of goods; but it also appointed a new committee to study the concerns raised about the plan. Vision 21 is just another step moving away from congregational and consistorial involvement to a more centralized power structure. Several concerns were also expressed that ethnic minority representation on denominational boards would be diminished.

SYNODICAL SERVICES

An overture from Classis Orange City asked synod to revise a previous decision regarding churches and/or individuals who, as a matter of conscience, withhold quota money to protest a stance of the denomination. Synod denied the request on the grounds that withholding quota money “breaks faith with and erodes the unity and strength of the denomination.” Another inconsistency! A professor or an editor may disagree with a stance taken by the denomination and, as a result, write or teach contrary to that adopted position; they do so under the umbrella of “academic freedom,” saying that their conscience is only bound by the Scripture and the confessions. Isn’t it: a strange logic which says that this does not “break faith with” or “erode the unity and strength of our denomination” but the withholding of quotas does?

Synod was asked to take note of the Orientation Conference/Ethnic Planning Workshop and to approve the plan to schedule the conference for June 1988 during the first week of synod (at the cost of $80,000 and a quota of $1.00 per family, if you please!). Synod adopted the request from churches in northwest Iowa to hold the annual synod meeting at Dordt College within the next five years. The work of synodical deputies received a long hard look at this year’s synod. In some instances their work was not approved; in others synod acquiesced. Criticism of their efforts ranged from “too legalistic” to “sloppily done.” The denominational stated clerk was urged to hold regional conferences on the role and duties of synodical deputies.

SMALLER CHURCH MATTERS

For the past two years, a synodical committee has been studying valid ways for the church to show concern for the situation of smaller churches and their ministries. Synod adopted recommendations which would require smaller churches to pay less toward denominational ministries while retaining support from the denomination. Churches receiving aid from the Fund for Needy Churches (FNC) may be granted a reduced quota. The quota discount will in turn be offset by a reduction in the FNC subsidy paid to that church. Before a church can apply for FNC help it must have at least 30 families; churches which drop below 20 families lose their support from this fund. It may be necessary for such churches to resort to a hivocational ministry to continue its existence. The minimum salary for ministers of FNC churches was raised to $20,500. Synod then changed the name of the denominational Fund For Needy Churches (FNC) to Fund For Smaller Churches (FSC) in order to promote a sense of dignity for smaller congregations.

FINANCIAL MATTERS

Each family in the CRC will be asked to donate $434.50 in 1988, providing 32 million dollars for denominational ministries. The figure is a $16.75 per family increase from 1986. Agencies receiving the largest quota support include the Board of Home Missions–$95.05; World Missions Committee-$92.05; Back to God Hour/CRCTV-$72.00; and Calvin College and Seminary–$70.25. Quota for Minister’s Pension was reduced from $42.35 to $40.00. The Denominational Financial Coordinator reported that only 84% of quotas were paid in 1986.

CHURCH ORDER

Women may be deacons in the CRC as long as their work is distinguished from that of elders in governing a church. As a result of this decision of the 1984 Synod, a committee has been studying the authority and function of elders and deacons, and presented its recommendations to the 1987 Synod by way of a majority and minority report. The advisory committee also came with majority and minority advice. Synod spent several hours discussing the commitee’s proposals, which outlined both separate and shared responsibilities of elders and deacons, by amending, deleting and moving between majority and minority proposals. There was concern on the part of some that the direction-setting role in the church would remain the responsibility of the elders, while others saw no distinction. One delegate said: “If an elder does his work properly, it will have deacon components, and if a deacon does his (her) work properly, it will have elder components . . . . You cannot separate an aspect of the work of elder from that of deacon.” There was more time spent deliberating about the authority and function of elders and deacons than any other single issue. Several significant decisions were made during the eight hours of discussion: (1) The work of elders and deacons was defined and the church order was changed to accommodate the decisions. By my count, at least 20 church order articles were changed. Such change has become a very common practice in recent years. (2) Synod removed the 1984 provision stating that the work of women deacons be distinguished from that of elders. The ground for this is that since the offices are now clearly defined, that statement is no longer necessary. It is the judgment of this delegate that there are other reasons for the deletion which will become painfully obvious in the near future. Synod took a surprising position of not delegating deacons to the broader assemblies. The vote was close, but for the time being only elders and ministers shall be delegated to those assemblies. You can be sure that will only be so temporarily. All the church order changes are in place and the offices have been defined so that deacons, male and female, will soon be seated at classis and synod. We must also become familiar with the new terminology in distinguishing the offices: the consistory is now the gathering of ministers and elders: deaconate is the name of the deacons’ meeting; and the council is composed of minister, elders, and deacons. Those tasks which belong to the common administration of the church, such as the calling of a pastor, the approval of nominations for church office, mutual censure, meeting with church visitors and other matters of common concern, are the responsibility of the council, according to the new Article 35a. Who says that the office of deacon is only service and not government?

Synod also approved a major change in the rules governing churches and their ministers by allowing the option of calling pastors for a specific term of service. It was argued that such an option would promote the mobility of ministers, and would encourage consideration of pastors without regard to their age. The call letter must designate the length of term and specify the financial arrangements for the pastor should his appointment not be extended beyond the designated term. After a period of two years it is possible for a pastor to be released from the ministry if he does not receive another call. This proposed solution creates more problems than it attempts to solve and it redefines and radically changes the whole significance and nature of calling. Consider for a moment the suspicion surrounding a pastor whose term call is not renewed. Perhaps a pastor who is extremely pleased with the place in which he serves would be very cautious not to disturb anyone lest he place his reappointment in jeopardy. Think of the candidate who, because of a growing distrust of the seminary, may be asked to agree to a list of do’s and don’ts and positions before a call is issued to him. What has happened to our sense of calling? Where is the Holy Spirit in all of this? Is the internal call, which is confirmed by the external call from a church, something conditional, or is it only real call when the reappointment is tendered? I question whether this will in any measure do away with the problems which presently plague us.

Synod also approved the option of allowing ministers to obtain primary or supplemental income by means of employment other than that of the church. This is intended for those serving very small congregations, and creates the possibility of pastors engaging in bivocational style of ministry. Such arrangements must be approved by the consistory and classis. The work carried on by the Ministerial Information Service has been assigned to the Pastor-Church Relations Committee. One more service centered in Grand Rapids!

Synod appointed a study committee to study the casting of the lot as a method of selecting officebearers in the church. There was a plea for some type of guidelines, since the practice was becoming widespread in the church. Synod officially recognized the 25th anniversary of the CRWRC which has served as a worldwide disaster-response agency of the CRC. The delegates viewed a slide presentation commemorating the anniversary and heard an address by executive director, John De Haan.

SOME OBSERVATIONS

To be a delegate to synod has several high points; there is the renewing of friendships with former classmates or colleagues with whom one served in former charges. The introduction of missionaries representing various missionary fields, chaplains serving institutions and military bases worldwide; meeting the candidates and their families—all of these are moving experiences. We were given excellent leadership by those who served as officers of synod. They were capable individuals who served us fairly and well.

This year was my sixth time as a delegate and I observed that each synod has its own personality and character. This year about 40% of the delegates were first-time delegates. This was also a younger synod than others I have been privileged to attend. While previous synods have been known for one or two major decisions, Synod 1987 has no such issues which caught the eye of the general public. This was reflected in the attendance at the open sessions: there was a very small gallery and few people took the time to attend the meetings of the broadest assembly of the church. Though there were few major issues, many small decisions concerning the ways in which the CRC will carry on its business through ministers, elders, and deacons will undoubtedly have long-ranging effects on the style and identity of the denomination. The “women’s issue” surfaced time and time again in the debate and those who wish to open aU the offices of the church to women could take great satisfaction and encouragement from the actions of this synod. In my judgment, the CRC will have women serving in all the offices in less than five years, and there are churches waiting in the wings eager to be the first to make such history. The roll call votes, of which there were eleven , were decided by small margins, usually five or six votes. The debate gave clear evidence that we are a divided house; in fact, one often wonders how it is possible for such widely divergent views to co-exist in the same denomination. This was a synod that had its mind already made up on many of the issues. Who did the speaking seemed to have more influence than what was being said. From my vantage point I could see delegates signaling to fellow delegates at tables across the aisle or stage with a “thumbs up” or a “thumbs down” gesture. There was not heated debate on any issue, though there was an indifference to some speakers and positions. As I listened to the debate, it became obvious to me that we need to review our ecclesiology and understand more clearly the nature and government of the church. For many delegates synod is an exciting and learning experience. It once was that for me too, but of late it has become an exercise in futility.

John Engbers is the pastor of the East CR Church of Cutlerville, MI, and a member of our Fellowship’s board.