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The Christian Reformed Church Synod 1969

The synod of the Christian Reformed Church 1969 is history. How does one assess the Synod? Was it progressive? Was it hesitant to move forward? This was the first experience for many of the delegates, including this reporter. One of the first impressions is the high efficiency of the ecclesiastic machinery and the seriousness with which the officers and the delegates address their respective responsibilities.

Relations with Other Churches

The relationship which exists between the Christian Reformed Church and her fellow Reformed bodies was expressed in refreshing candor and openness. The fraternal delegate from the Gereformeerde Kerken of the Netherlands was Dr. Douwe Van Swighem, pastor of one of the Gereformeerde Kerken in Amsterdam, who addressed Synod on Friday morning. In expressing greetings from the G.K.N. he indicated that there are changes taking place in the Netherlands, of which everyone had heard by reading the church papers. The fraternal delegate was very open with us. He divided the changes into minor changes and major changes. Among the minor changes taking place in the G.K.N. arc a new edition of the Psalter which “disposed of the Arminian strain in the edition of 1763.” Also experimental services are conducted Sunday evening in the G.K.N. providing a great many ways for young people to participate, especially discussions introduced by lawyers and sociologists. But the G.K.N. is hurting. The active participation of the adult males in church life is declining, especially in urban areas where it is difficult to find male candidates for the offices of elder and deacon. So the decision to allow women to enter the ecclesiastical office of elder and deacon is welcome. The major changes in G.K.N. are taking place on the deeper level of the hermeneutic discussion. It is unfortunate, Dr. Van Swighem observed, when a church makes one interpretation of Genesis 1–3 obligatory. “Why be alarmed when we have to look for the interpretation of the first chapters of Genesis in a different direction than our fathers did?” asked the fraternal delegate. “It is not the meaning of the Holy Spirit to give precise geological data,” he insisted, “but Genesis 1 and 2 present a poetic panorama of Creation.”

“This does not mean that we deny the fall,” said the fraternal delegate. “It simply means we don’t know the details.” Evidently the denial of the historicity of the fall by Dr. Harry Kuitert, Professor of Systematic Theology at the Free University of Amsterdam, was not shared by Dr. Van Swighem. In his analysis of the theological stance of the past, he asserted that our approach to theology and the Bible was too rationalistic. Our problem was that we tried to harmonize the passages of Scripture too logically.

He confronted the Synod with this question: “What is the reason that the majority in the G.K.N. are in favor of these new developments. while in the United States and Canada these new developments are met with great alarm and concern?” He suggested that the difference was the Second World War. It deeply shocked the Christian community and forced them to make their faith relevant to the crying needs of a society torn by strife. It forced them to answer the question: “What comes first, preservation or proclamation?” They answered the question by saying, “We proclaim in order to preserve.”

“It became clear,” said Dr. Van Swighem, “that the young people were losing faith in a church that only tried to preserve a provincial religion.” He made a plea for understanding and cooperation in order that we as Reformed people might stand together.

How does one respond to such a message from a fraternal delegate? The official action which the Synod took regarding the situation in the Netherlands was in its answer to the Fruitland Overture to appoint a committee to study in the light of Scripture and the Creeds the teachings made public by somc professors and instructors of our Dutch Reformed sister church. The Synod acted favorably to the overture and appointed a committee to “study the nature and extent of Biblical authority, and in particular the ‘connection between the content and purpose of the Scripture as the saving revelation of God in Jesus Christ and the consequent and deducible authority of Scripture,’ to evaluate critically in the light of the above mentioned study and our confessional standards the manner of interpreting Scripture presently employed by some contemporary Reformed scholars, and to serve the churches with pastoral advice in these matters.”

It is also of interest that the Board of Trustees of Calvin College and Seminary decided that the Diamond Jubilee Scholarship will no longer be awarded to a student studying at the Free University of Amsterdam, but rather it will be awarded to one studying at Calvin Seminary on a Master’s program.

Another interesting speech at Synod was the greeting from the fraternal delegate from the Orthodox Presbyterian Church, Dr. Jay Adams, professor of practical theology at Westminster Theological Seminary. It was reported that the Orthodox Presbyterian Church ended Sisterly relations with the G.K.N.

Dr. Adams began with this positive statement:

“Unresolved divisions within the Church of Jesus Christ must not be tolerated.” He proceeded to develop this theme in his greetings to the Christian Reformed Church. The OPC ardently believes in the unity of the church and seeks to put that conviction into practice. Its goal is to work toward ultimate organic union under Scriptural direction,” said Dr. Adams. He reported that progress was made in the talks with the CRC and recommended it to continue. However, he reported that the negotiations between the OPC and CRC have slowed down. “Why?” he asked.

In the opinion of Dr. Adams, “The slow momentum is due to the introduction of the central issue into the talks. It is a sign that serious negotiations have begun. The new issue is the fear that in the CRC there is a trend toward liberalism. The OPC has paused to look at the issue. The road to unity goes through the problem, not around it.” “There is hope,” said Dr. Adams, “because we take seriously the biblical injunction to speak the truth in love, for we are brothers. The inner unity we have in Christ puts on us the obligation to seek outward unity.” “We have to raise the issue to move through it. We took the risk,” said he, “because we really love you. The CRC has been the older brother. You’ve taught us to walk, you’ve given us some of your best men and books. Now the little brother has become a man, strong in the ways big brother taught him. He is speaking to the big brother because he sees the big brother in possible danger. He sees trends: the subtle inroads of unbelief. We speak from our heart. Now respond in the same spirit. If our fears arc unfounded, tell us in all truth. The OPC wants to stand side by side with the CRC. We need each other. Let us continue to speak the truth, for we are members one of another.”

The committee for closer relations with the OPC is continued with Rev. Ray Opperwall replacing Rev. J. T. Holwerda. It is Sincerely hoped that the committee will discuss seriously the problems raised by the OPC.

Revised Standard Version

One of the matters dealt with at Synod which affects the individual churches immediately is the fact that the Synod designated the Revised Standard Version of the Bible as one of the versions acceptable for use in worship services. Synod said that although the RSV does have its weaknesses, it is on the whole superior to the King James Version and the American Standard Version, both of which are considered acceptable for use in public worship of the Christian Reformed Church. The Synod said that the need for a modem translation for pulpit and other use in our churches is apparent. The only modern translation available at present reasonably qualified to fill this need is the RSV. In the Boor discussion on this matter, it was revealed that the Synodical Committee was urged to recommend to the Standard Bible Committee (i.e. the Revision Committee of the RSV) in addition to the recommended changes, the matter of Isaiah 7:14, which the RSV translates: “Behold, a young woman shall conceive and bear a son, and shall call his name Immanuel.” The footnote reads “or virgin.” But the Synodical Committee submitted no recommendation on Isaiah 7:14. “The majority of our committee judged that in terms of linguistic evidence the intent of the word almah is not specifically to affirm virginity but Simply to designate a young woman of marriageable age (without of course denying virginity). In addition there is the matter of context.” 1969 Agenda p. 146. The view supported by the RSV is that the initial fulfillment of this prophecy is in the days of King Ahaz and that the fulfillment in Jesus Christ in many ways transcends this initial fulfillment. It was noted that the inspired interpretation of Isaiah 7:14 is found in Matthew 1:23 which the RSV translates: “Behold, a virgin shall conceive…” Since Matthew was guided by the Holy Spirit to use the Septuagint as the source of this translation, it would have been a sound recommendation to make. But the committee felt otherwise. They said: “The RSV rendering is not a denial of Isaiah 7:14 as a prophecy finding its fulfillment in the virgin birth of Jesus Christ.” Agenda 1969 p. 146.

A question was asked regarding the RSV rendering of Romans 9:5 which the RSV translates: “…is the Christ. God who is over all be blessed forever.” Notice the punctuation. There is a period between “Christ” and “God.” The ASV employs a comma, indicating that the words, “who is over all, God blessed forever,” apply to Christ. Here is a beautiful text showing the deity of our Savior. The answer of the committee was that if one proof text for Christ’s deity was taken away, the RSV provided many more in other places. But the committee did not elaborate. The Synod admitted that the RSV has weaknesses, but considered that they were outweighed by its superiority. Now the use of the RSV is up to the judgment of each consistory.

Lodge Membership

The Synod also addressed itself to the matter of the lodge. From Classis Lake Erie came an overture which asked Synod to “study whether it is possible for a person to hold simultaneous church and lodge membership.” The grounds: “1. Our present synodical statements regarding the lodge do not adequately reflect the complex organizational character of today’s society. 2. Our present synodical pronouncements severely curtail evangelistic communication with lodge members.” The Synod did nol really deal with the material question of whether simultaneous membership is possible, but dealt only with the formal question of whether the Synod or the Classis should make the study. It was the decision of Synod to refer the matter back to Classis Lake Erie because the study can be undertaken on the classical level. It was the opinion of many of the delegates that Classis Lake Erie did not make a convincing case for Synod to reexamine its stand on the lodge and church membership. Classis Lake Erie made a plea for Synod to deal with the matter because they felt our present stand is yellow with age and dates back to the nineteenth century. In making plain our stand to prospective church members, the only material available, according to Classis Lake Erie, is this archaic nineteenth century material. A delegate from onc of the Iowa classes made the point that what really matters is whether the stand of the Christian Reformed Church is according to Scripture. The burden of proof lies on Classis Lake Erie. Their overture makes no point of the Scriptural warrant to change the present stand. An important consideration is this: What determines our stand on the lodge, Scripture or the situation of a changing society?

Tiv Request

The request of the Tiv Church in Nigeria for a separate seminary was discussed again. The Synod of 1968 instructed the Board of Foreign Missions “to reevaluate this request in the light of the conditions on the Nigerian field, the plan of the reorganization of the mission, and great need for pastors, and then to serve a future Synod with advice.” The Synod of 1968 also decided to send Rev. John C. Verbrugge as Synod’s representative on the committee visiting the Nigerian field in August of 1968. Rev. Verbrugge recommended that Synod “postpone action on the Tiv request, so that discussion about this matter which is presently going on in TEKAS may have time to come to clarity and fruition.” Agenda p. 31.

The Synod decided to postpone action on the request of the Tiv church for our support of a Reformed Seminary in the Benue area until further studies are completed. The Board is asking the executive committee to explore this matter and recommend means by which the academic and curricular program of the present vernacular Pastor’s Training Course at Uavande can be upgraded to a “certificate” English level of theological training. The Synod assured the Nigerian national churches again of the profound concern we have for the provision of adequate numbers of properly qualified pastors for their churches and church outreach. The Synod assured the Tiv Synod that we share their expressed concern for maintaining a truly Reformed witness in Nigeria through the specifically Reformed education endeavors already established for the Tiv community.

The overtures from Classis Grandville and the First Christian Reformed Church of Sarnia protesting the decision of 1968 Synod to participate in the Theological College of Northern Nigeria according to the provisions of the TCNN Constitution were answered as Synod simply restated its 1968 decision with these grounds: “a. The Synod of 1968 exercised its prerogative to change the decision of the Synod of 1959 on the basis of its own reflection of the issue and in the light of the historical developments since the Synod of 1959.” (Note: The Synod of 1959 said: “In response to the invitation to be a member of the TCNN Synod expresses its appreciation, but regrets that in view of its total commitment to the Reformed faith it cannot see its way clear to be co-responsible for the college which may present many different doctrines.” Acts 1959, p. 46.) b. The nature of our participation in TCNN is not in conflict with Our commitments in the Form of Subscription as evidenced by the doctrinal basis of the Constitution of TCNN. c. Within the cooperative framework of the TCNN full freedom is allowed to our representative on the staff to provide a reformed training to the students of our churches in Nigeria.” The doctrinal basis of the TCNN is as follows: The Apostles’ Creed, the Nicene Creed and the following specific beliefs:

1. The unity of the Godhead and Trinity of Persons therein. 2. The incarnation of the Son of God, His atoning blood, and the reign, and His personal return. 3. The total depravity of human nature in consequence of the fall. 4. The justification of the sinner by faith in Christ alone. 5. The work of the Holy Spirit in the conversion and sanctification of the sinner. 6. The immortality of the soul, the resurrection of the Christ, with the eternal bliss of the righteous and the eternal punishment of the wicked. 7. The divine inspiration, authority and sufficiency of the Holy Scriptures. 8. The divine institution of the Christian ministry and the obligations and perpetuity of the sacraments of Baptism and the Lord’s Supper.”

Classis Wisconsin overtured Synod “to instruct the Board of Foreign Missions to withhold further implementation of the synodical decision of 1968 until the allegations made by one of the missionaries who taught at TCNN shall have been adjudicated.” The missionary is Rev. Timothy Monsma who charged that higher critical views of Scripture are taught at TCNN. In the semi-annual report to the Board of Foreign Missions, dated March 4, 1969, Rev. Monsma writes: “The problem of divergent teachings at the Theological College of Northern Nigeria first came to my attention December 1967 and January 1968, while I was serving on the staff there. The extent of the problem became more apparent as the months passed by. There is in much of the teaching at TCNN a willingness to accept uncritically much of what high critics have said regarding the authorship, unity, and authority of the Scriptures. There are also divergencies from the evangelical position in other doctrinal matters, but I feel that the attitude toward higher criticism is the root problem. I could not reconcile these teachings with the statement that TCNN is an evangelical school.”

Classis Wisconsin said that this could and should have been known to the 1968 Synod before it was called upon to make its decision regarding full participation in TCNN. The Synod of 1968 said: “Although not all the staff members are Reformed, they are evangelical and the school breathes an evangelical spirit.”

The Synod of 1969 did not accede to the Wisconsin overture to delay implementation of the 1968 decision regarding TCNN on the following grounds: “a. No official information was available to present to the Synod of 1968 with regard to the aIleged divergent teachings at TCNN to which the Rev. T. Monsma refers in his Semi-annual Report to the Board, March 4, 1969. b. The Nigerian General Conference is shldying the matter of the allegations, and through the Board of Foreign Missions the findings will be reported to the Synod.”

Liturgical Matters

The Liturgical Committee presented Synod with a new form for the Baptism of Infants. The Committee recommended that the form be used in the churches on a trial basis. However, Synod recommitted this form to the Liturgical Committee with the request to solicit reactions to this proposed form from the churches. The consistories are urged to discuss this form with their congregations and forward their findings to the committee within a year. It is worthy to note that in some cases when consistories are asked to study and send reactions, very few are received. If consistories fail to study the materials sent to them for study, our denomination will suffer the consequences. It would be highly desirable for consistories to take time to evaluate this proposed form for the Baptism of Infants. Compare it to the present form. Discuss it with the church societies. Be sure to send the evaluations to the Committee.

Layworkers’ Ordination?

The Synod again addressed itself to the matter of the status of the layworkers. The problem is that layworkers serving chapels do all of the work of the minister except administer sacraments. They do official work, but do not have an official position. In practice this raises problems. The Synodical Committee presented its report recommending that layworkers be properly examined, and upon successfully passing the exam be admitted to the ministry on the basis of Article 7 of the Church Order. Synod did not accept this recommendation but formed a new committee to study the nature of ecclesiastical office and the meaning of ordination as taught in Scripture and exhibited in the history of the Church. For many years the Christian Reformed Church has been seeking to define the precise status of layworkers in evangelism. Valuable information has been provided the church in study reports to the Synods of 1965, 67, 69. It has become evident that the precise status of the layworker in evangelism cannot be determined until the nature of ecclesiastical office and the meaning of ordination have been clarified.

Selective Conscientious Objection

Some young men appealed to the Synod for help in their difficulties with the Viet Nam War. At present the US Government recognizes only two positions regarding war: either one is against all war and then he is a conscientious objector; or he is not against war and is called to 6ght. Four young men appealed to Synod for help because they fit in between these two positions. They are not against war as such, but they are against the Viet Nam War. They call themselves selective conscientious objectors. Synod in its response to this problem reasserted the stand of 1939 which recognizes not only the right but even the duty of a Christian to “resort to passive resistance and to refuse to bear arms” when he in conscience before God according to His Word is convinced that the given war to which he is summoned is unjust. Synod in 1939 said: “The only conscientious objector to military service whose claim the Church cannot repudiate is he who, recognizing his duty to obey his government and to defend his country in response to its call to arms, has intelligent and adequate grounds to be convinced that the given war to which he is summoned is an unjust war.” This decision of 1939 and the one of 1969 will be published and made available to the churches and to the President and Congress of the U.S. Government. Synod urged pastors, consistories, and other spiritual counselors to fulfill their duty to instruct, advise, counsel, and extend Christian love and concern to all the draft eligible, including those who struggle with the decision regarding selective conscientious objection and its consequences.

This Synod was not outstanding in the gravity of the issues it faced, and the decisions it made. But the spirit of this Synod was one characterized by a true concern for the spiritual welfare of the Christian Reformed Church. 111ere was evident a harmonious effort to do the King’s business decently and in good order. It was a source of joy 10 witness men from all parts of North America working together with their various gifts in peace and harmony for the advancement of Christ’s Kingdom. We were reminded at the Synodical Prayer Service that the Church is built “Not by might, nor by power, but by My Spirit, saith the Lord of Hosts.” It is only as we remember this in all of the work of the Church that we will be able to see the mountains become a plain and the obstacles removed.

The song with which we concluded the Synod was “Jesus with Thy Church Abide.” This is the prayer that each member of the Christian Reformed Church should pray. Only as Jesus abides with us can we “guide the poor and blind, seek the lost until she find.” Only then can “her lamp of truth be bright,” and can she “bear aloft its light.”

Rev. Thomas Vanden Heuvel is pastor of the Central Avenue Christian Reformed Church of Holland, Michigan.