The acronym WARC is derived from the beginning letters of World Alliance of Reformed Churches. This is a world-wide organization of churches, both liberal and conservative, which trace their origins back to the Presbyterian and Reformed form of church organization. Several years ago it was reported the the Alliance also has members which have Lutheran, Episcopal and Congregational elements. (See Acts of Synod, Christian Reformed Church, 1959, pp. 137–143). The total membership is presently 157 churches. At the Alliance’s General Council meeting held in Ottawa, Canada last year, there were about 100 Third World churches represented, together with 36 European and 10 North American churches.

Committee Initiative

Since 1972 the Christian Reformed Church has been awaiting a report regarding the “desirability and feasibility” of joining the Alliance. The 1972 Synod, acting upon the recommendation of its Interchurch Relations Committee, authorized the study. During the following years the Committee reported annually that it was pursuing the matter. In 1974 it spoke of “the question of responding to the invitation to join the WARC and its affiliate the North American Area Council.” This last name has now been expanded to “North American-Caribbean Area Council.” This council has a theological commission on which Dr. Fred H. Klooster has served since 1974.

In 1981, after several years of delay, during which the Interchurch Committee reminded itself and successive synods of its 1972 mandate-a mandate arising from the committee’s own request-there was what almost seems like a new beginning. The 1981 report of the committee omits all reference to a previous mandate. It simply recalls that the denomination has had observers at meetings of this Alliance and that its leadership has “expressed repeatedly their earnest desire” that the Christian Reformed Church join, and this earnest desire is motivated by the need they feel of “our definitive Reformed stance.”

In this light the Committee asked the Synod of 1981 for its “encouragement” “to engage in concentrated study of this organization.” This request was granted. When in 1982 the Interchurch Committee refers back to the 1981 decision of Synod it states that the 1981 Synod “instructed” “its committee to make a thorough study of the matter of affiliation.” As one surveys the history of the last decade it becomes clear that the Interchurch Committee does not stand on precise formulations of synodical mandates. It first writes them, and then it rewrites them.

The Past Stand

I shall now briefly trace the past stand of the Christian Reformed Church with respect to this organization of liberal and conservative churches in the Reformed and Congregational tradition. This may help us see the matters which must now be faced.

1922. A representative of the Alliance addresses the Christian Reformed Synod of that year.

1924. The Synod of 1924 receives a “Critical Survey” from its Interchurch Committee which notes the following:

1. The Alliance is particularly weak as an instrument to help the churches keep the Reformed faith . 2. There is an emphasis on practical matters rather than on holding to the Reformed faith. 3. Admission to membership is lax. See also earlier in this article. 4. Each member church is expected to determine in its own way what constitutes a creed in harmony with the Reformed faith. 5. Delegates from Liberal churches hold key positions.

The 1924 synod decided not to affiliate at that time, but it expressed a profound interest in the work of the Alliance and uttered the hope that a proposed revision of the Constitution would bring greater clarity as to the aim of helping member churches to be Reformed.

1959. An extensive report is submitted to Synod. It raises the following questions: 1. Has the revised Constitution of 1954 become more Reformed? 2. If the answer is negative should the church hold conversations with the Alliance without joining, or should it join and then “bear witness?”

The 1959 Report notes that the Alliance is committed to the need to (a) bear witness to the basic doctrinal position of the Reformed churches; (b) emphasize the fundamentals of Presbyterian polity; (c) render certain practical services to its members; (d) maintain close collaboration with the World Council of Churches since Presbyterianism is judged not to be “an end in itself.”

Worthy of special note is what the 1959 Report says about the doctrinal weakening of the Alliance’s Preamble. In 1875 this Preamble spoke of “our Lord as the Divine Lord” and of Scripture as “the infallible law.” The changed Preamble of 1954 reads: “In whom God’s Word became flesh and to whom the scriptures bear witness.” Though the terminology used in 1954 appears to be straight from the Bible its theological definiteness has been greatly weakened. Yet it is for “our definitive Reformed stance” that we are now asked to affiliate. Apparently this definiteness of our stance must sail under a very indefinite flag.

No wonder that the 1959 Report speaks of the “uncontrollable subjectivism” which must prevau in this organization as it seeks to foster some sort of consensus. The question asked in 1959 is still valid: “Can such an indistinct dogmatic basis produce a clearcut Reformed development?” The Report also speaks of the lack of definiteness which the words “Presbyterian” and “Reformed” have within this conglomerate of churches. To use the Report’s own terminology, these words within this context can stand for “Liberals, Middle-of-the-Roaders, Barthians, orthodox, believers in infallible inspiration, and critics accusing these believers of bibliolatry.” The advice to the Synod of 1959 was that the Christian Reformed Church not join the Alliance, for the following reasons: I. Its Constitution is indistinct. 2. It has a relation to the World Council. 3. Its membership is theologically mixed. This is the position which has prevailed from 1959 till the present.

Recent Reports

At the Ottawa meetings last summer two observers of the Christian Reformed Church were present. Their reports have appeared in various papers. Neither of them entered into the serious matters mentioned in the past as reasons for not joining. On the contrary the published reports were, it seems to me, quite favorable.

Yet the matters raised in 1959 and before will not go away . Participating in discussions of theological commissions is one thing: joining as members is quite another. To have one’s voice heard in the councils of the Alliance may be a wonderful thing. But by becoming member one has in effect agreed to be just one voice in a chorus in which all voices have equal right to be heard. By that very token the “definitive Reformed stance” which the Alliance seeks to avail itself of is already compromised.

It is the same story with all these doctrinally indistinct organizations. They are always extremely cordial in receiving those who have as yet not lost the Biblical and doctrinal distinctness which others once had. But they do insist that one little grain of incense must be offered upon the altar. This of course is never said in so many words. It simply is an inevitable consequence of membership.

Our concern must be for the true unity of all Christian believers, and especially of those of the Reformed family. That would not be promoted by our joining this Alliance.

   

Note: Marten H. Woudstra is Professor of Old Testament at Calvin Theological Seminary at Grand Rapids, Michigan.