Introduction
The ecumenical landscape is changing and undergoing major revision. An interest in existing ecumenical organizations, and confidence in their ability to bridge the gap that exists among Christian churches from around the world, has waned. Ecumenical budgets are under severe stress as denominations reduce their support for, and willingness to commit to, such formations.
It appears that the days of mergers of likeminded denominations, at least for now, are over. It is presently more likely to hear discussions about covenants, agreements, and partnerships—all of which presuppose the existence of entities that are independent, equal, and open to a relationship.
There are other substantial changes in the way churches relate. There was a time when ecumenical relations were initiated and maintained primarily with those who shared the same faith, viewpoints, confessions, and theological heritage. In the Christian Reformed Church, that meant that our church-to-church relations were initiated and developed with churches that were the most like the CRC in significant respects. Initially, the ecumenical contacts for the CRC were exclusively with denominations in the Reformed tradition who shared a viewpoint that ecumenical partners assume a corporate responsibility for keeping each other confessionally Reformed. Not only did synods consult each other on important theological issues, but the one partner could call to account the other partner for deviations or practices that the one found to be objectionable.
The CRC has learned that such forms of ecumenical relationships come with risks. The requirement that ecumenical partners think biblically, theologically, and confessionally like the CRC can soon make the circle of ecumenical relationships very small. Furthermore, such a demand for similarity of viewpoint exposes the risk of being perceived as being theologically arrogant. That risk is real because the demand for a similarity of viewpoint sets up a dynamic of monitoring and control instead of the development of healthy relationships with ecumenical partners. Perhaps every denomination can cite instances when they were subjected to such monitoring and controlling behavior when another denomination judged that they had moved outside of the pale of theological and biblical integrity.
The changed landscape of ecumenical relationships has caused the CRC to alter its ecumenical practices and revise its Ecumenical Charter. The CRC is less insistent than she once was that our ecumenical partners understand Christian, or even Reformed, truth in the same way as the CRC. This change in attitude allowed the CRC to become a member of the National Association of Evangelicals (NAE), the World Alliance of Reformed Churches (WARC), the Evangelical Fellowship of Canada (EFC), and the Canadian Council of Churches (CCC). At the same time, some bilateral relationships remain a challenge for the CRC because the former ecumenical approach has not yet been fully supplanted by a new perspective.
Part of the problem is that the CRC is in a period of transition, and transitions can cause one to live with certain contradictions. However, as such contradictions become visible, it is also important to address and correct them. If it is possible for the CRC to accept the theological diversity present in the National Association of Evangelicals (NAE) and the World Alliance of Reformed Churches (WARC), then why not with a greater number of bilateral (church-to-church) relationships even if there are substantial differing perspectives on ethical and theological issues. The question obviously is not that the CRC must endorse every position taken by an ecumenical partner. Rather, the present understanding in ecumenical circles is that we can learn from each other and discuss our differing perspectives, but our relationship is built on common interests and commitments to the ministry of the gospel and the mission to which that gospel calls the whole church. Fundamentally, if we believe that a particular denomination is part of the universal church of Christ, then we can be in an ecumenical relationship and consider such a church an ecumenical partner, especially in areas where we have shared values and a common mission. The synod of the CRC affirmed the legitimacy of this premise at its meeting in 2006; and the revised Ecumenical Charter of the CRC that follows this introduction reflects the CRC’s desire for such ecumenical relationships. This means that some ecumenical relationships are based on a general acceptance of Christian churches while maintaining more intentional fellowship with churches in the Reformed family.
Differing configurations of ecumenical relationships can still be retained. There are churches with which the CRC has a particular affinity. Other fellowships may be more distant and episodic. The Ecumenical Charter provides room for both types of relationships and for some variation within each classification of relationships.
The Ecumenical Charter of the CRC reflects the changed landscape of ecumenical relationships. It is the position of the CRC to operate with two classifications of ecumenical relationships:
-- Ecclesiastical: churches with whom the CRC is in ecclesiastical fellowship.
-- Dialogue: churches with whom the CRC is in dialogue.
The CRC does not relinquish any of its principles or convictions by simplifying the options for ecclesiastical fellowship and churches in dialogue. Rather, by broadening the ecumenical scope, there will be increased opportunity to bear testimony to the truth as the CRC understands it. Our testimony and voice can be “at the table” as Christians together seek to be faithful to the mission of God in the world.
Dr. Peter Borgdorff
Executive Director – Emeritus and
Chief Ecumenical Officer
Summer 2006
Ecumenical Charter of the Christian Reformed Church
I. Biblical principles on the unity of the church
A. Made one in Christ
From a fallen and broken humanity, God gathers a new humanity—the church. For this purpose God called Abraham and Israel and then acted in a unique and definitive way in Jesus Christ, whose life, death, and resurrection are the foundation of the church. Unity is therefore central to the being and mission of the church. As there can be but one Lord, there can be but one church; one Head, one body; one Husband, one bride; one Shepherd, one flock (Eph. 4:5, 15; 5:25-33; John 10:16). The church is as indivisible as Christ is indivisible (1 Cor. 1:13; see Belgic Confession, Art. 27; Heidelberg Catechism, Lord’s Day 21).
Focusing on the continuation of his ministry and mission in the world, Christ prays for the unity of the church, a unity as deep and wondrous as that between him and the Father: “that all of them may be one . . . so that the world may believe that you have sent me” (John 17:21). At stake in the unity of the church is the witness in and for the world to the unity of God, the one Father of us all (Eph. 4:6).
B. Our unity with the church of all generations and throughout the world
The Bible speaks of the church as extending through time and place. The description “people of God” emphasizes the historical continuity between Old Testament Israel and the New Testament church. It pictures the church of all ages, from God’s choosing Israel as his special people to Jesus’ calling the disciples and, by the power of his Spirit, creating the new people of God from all nations, a great multitude that no one can count (Rev. 5:9; 7:9; see also Phil. 2:10-11). This saintly multitude from every tongue, tribe, people, and nation portrays the one church throughout the world (see Belgic Confession, Art. 27).
C. Unity as gift and goal
1. The unity of the church is a precious gift. The biblical challenge is to treasure, preserve, deepen, and demonstrate this given unity. The unity of Christ-followers is flesh-and-blood testimony to God’s reconciling work in Christ.
2. For the church in New Testament times, the summons to unity had a different ring than it has today. In the New Testament context, it was a call to be more fully what we are—one in Christ. However, once the divisions, which Paul could not so much as contemplate (“Is Christ divided?”), fractured the body, the call to unity has taken on new and painful urgency. In the midst of today’s disunity, the call to be one requires that we pray and work to overcome the scandal of division. Divisions among Christians and churches are a stumbling block to our witness to the unity of the being of God. Division contradicts the good news of reconciliation in Christ. The call to unity is a summons to manifest the unity of God himself and the reconciling power of God’s love in Christ.
3. The ecumenical task is the responsibility of the church at all its organizational levels. This task is especially important at the level of the local congregation, for it is there that the witnessing power of visible unity—and the counter-witness of division—is most vivid. Local congregations should seek to worship, witness, and work with neighboring churches that are part of the Christian community and unequivocally witness to Jesus Christ (see Belgic Confession, Art. 29).
D. Diversity in unity
Unity does not mean uniformity. Indeed, the manifold wisdom of God is to be made transparent through the church (Eph. 3:10). It is displayed not in the obliteration but in the reconciliation of diversity. The uniqueness of tribes, tongues, customs, and culture is reflected in a rich diversity of worship, confessional forms and formulations, and church structure. It is this unity in diversity and diversity in unity that we attest when we confess “the holy catholic church” (Apostles’ Creed; see Belgic Confession, Art. 27).
1. Diversity in worship
Though all Christians confess one God, administer one baptism, and celebrate one Lord’s Supper, they worship through various languages, liturgies, prayers, and hymns.
2. Diversity in confessional forms and formulations
Though all Christians confess one God, one faith, and one hope, they express this confession in different ways, in accordance with different cultural contexts, traditions, and modes of theological reflection.
3. Diversity in forms of governance
Though all Christians confess one God, one Lord, one Spirit, and one body, they order their church affairs in different ways, depending on their understanding and application of New Testament models of ministry and in accordance with different cultural forms of social interaction and decision-making processes.
E. Unity and truth
Unity is intrinsic to the truth of the gospel and to our confession. Unity and truth are not alternatives. The unity of the church is a unity in truth, the truth that is Jesus Christ.
To confess Christ, therefore, is to confess the unity of his church and to be impelled to pray and to work for its visible unity.
The process of comprehending this truth needs to be done “together with all the saints.” Yet, even in the company of all God’s children throughout the ages and throughout the world, we stand in wonder of the truth that is beyond our grasp (Eph. 3:17-19).
Understanding the truth is limited by history, culture, situation, and experience. Moreover, it is distorted by sin. We know only in part and see but a poor reflection (1 Cor.13:12). Divisions in the body of Christ also impoverish our understanding of the truth. We are called, therefore, to engage in a dialogue that involves mutual learning and correction in order that, in the words of the apostle, “together with all the saints, [we] grasp how wide and long and high and deep is the love of Christ . . .” (Eph. 3:18). As we come to a deeper understanding of God’s revelation, we walk more consistently, more humbly, and more joyfully in its light.
In brief, the biblical witness leads us to draw two complementary conclusions:
1. Passion for the truth of Christ impels us to reach out to the people of God everywhere, striving for the visible oneness of the church.
2. Passion for the truth of Christ calls us to reject all forms of unity that compromise unequivocal witness to Jesus Christ (see Belgic Confession, Art. 29).
II. Guidelines for ecumenical work
A. The unity we seek
1. In striving for the unity of the church, we celebrate the extent to which unity is already visible in
a. The one, holy, written Word of God, given for us and our salvation
b. One baptism in the name of the Father, Son, and Holy Spirit
c. Common ecumenical creeds: the Apostles’ Creed, the Nicene Creed, the Athanasian Creed).
d. Common hymns, prayers, and liturgical practices
e. United witness to the name of Christ in evangelism
f. Common witness in the name of Christ in public testimony and action on ethical-social issues (such as gambling, abortion, genetic engineering, euthanasia, poverty)
g. Common confessions of faith, especially with churches who share a Reformed heritage.
2. In striving for unity, we seek to make the spiritual and visible communion we already have in Christ more fully visible.
3. Because the unity of the church is a unity in Christ, it demands an ever deeper conversion to Christ (see Heidelberg Catechism, Lord’s Day 33). As we draw closer to Christ, we draw closer to each other. Such conversion entails repentance, the reconciliation of churches now separated, and the healing of wounds and memories of the past. Questions of institutional relations and negotiations aiming at organizational merger are important only as they serve this deeper unity.
B. The path we take
1. As we draw closer through conversion and renewal, the search for greater visible unity may be pursued along various avenues and take a variety of forms, such as
a. Mutual understanding
b. Cooperation in ministry
c. Common witness–mission and evangelism
d. Collaboration in ethical-social testimony
e. Fellowship
f. Combined worship
g. Pulpit and table fellowship
h. Regular combined prayer for unity
i. Organic union
2. The pursuit of visible unity shall be guided by biblical principles on the unity of the church as articulated in (I) above and by both historical and confessional considerations.
3. The pursuit of visible unity needs to be diverse and flexible, open to surprising manifestations of the working of the Spirit in various communions.
III. The ecumenical responsibility of the Christian Reformed Church
A. General guidelines for the ecumenical task of the Christian Reformed Church (CRC)
1. The CRC recognizes its ecumenical responsibility to cooperate and seek unity with all churches of Christ in obedience to the gospel.
2. For the purpose of pursuing the CRC's ecumenical calling, the churches of Christ may be classified into a number of groups: Reformed churches, other Protestant denominations and independent churches (evangelical), the Roman Catholic Church, and Orthodox churches. The interchurch relations of the CRC with churches of these groups may vary in depth and intensity of fellowship, determined by the degree of our affinity with them. This is true not only on the denominational level but also on the congregational level.
3. The CRC may enter into relationships that are church to church (bilateral) or into a relationship with an ecumenical organization (multilateral). A church to church (bilateral) relationship is established with a particular denomination or church. A relationship with an ecumenical organization (multilateral) is established when the CRC joins with other denominations or churches for the purpose of fellowship and common witness.
4. The CRC's ecumenical responsibility is expressed locally (between and among neighboring congregations), regionally (among churches in a given geographical area), and denominationally (among churches nationally and internationally).
5. Ecumenical relationships on the synodical level are initiated, promoted, and maintained by a standing committee on interchurch relations, as specified in Church Order Article 49:
a. Synod directs the Board of Trustees to maintain an Interchurch Relations Committee (IRC) to correspond with other Christian churches (especially those that are part of the Reformed family) so that the Christian Reformed Church may exercise Christian fellowship with other denominations and may promote the unity of the church of Jesus Christ.
b. Synod shall decide, upon recommendation of the Interchurch Relations Committee, with which denominations the Christian Reformed Church shall seek to establish formal relationships, and approve the rules that govern such relationships.
6. Ecumenical relationships at the local level can be expressed by joint involvement in areas such as worship, service projects, prayer, and address to social/ethical issues.
B. Bilateral relationships
1. The CRC, in accordance with Church Order Article 49, seeks ecumenical relationships with all churches of Christ, particularly those churches that are confessionally Reformed. With some such churches, synod may establish close relationships that are designated as “churches in ecclesiastical fellowship.” The purpose of such close relationships is to:
a. Encourage joint action in Christian endeavors, where possible, and a common Christian witness to the world.
b. Explore whether the unity we share with such churches may include various forms of organizational expression. The shape of such organizational unity should be determined in keeping with prudence and such circumstances as language, distance, and nonessential differences in formal standards and practices.
c. Exchange of fraternal delegates at major assemblies.
d. Engage in pulpit and table fellowship.
e. Exercise mutual concern and encouragement with a view to promoting the fundamentals of Christian unity.
f. Communicate on major issues of common concern.
g. Remain abreast of current developments to assure that such fellowship continues to grow in vibrancy.
2. The CRC may also establish relationships with Christian churches that, though not Reformed, may nonetheless enrich the CRC’s ecclesiastical fellowship. This category of relationship is called “churches in dialogue.” The purpose of such relationships, while less intense than what pertains to churches in ecclesiastical fellowship, is also to maintain contact, correspondence, and conversation. Churches in dialogue may include a wide range of Christian churches with a view to being informed about their ecclesiastical life, their relationships, and how such churches address current issues. It is the CRC’s intent to establish closer relationships or restore broken relationships where possible. In seeking such relationships, the CRC intends to be fulfilling its task in keeping with the biblical principles on ecumenicity and the principles for ecumenical practice. The dialogue may include exploration of areas for cooperation. Furthermore, the following will give substance and meaning to the CRC’s relationship with churches in dialogue:
a. The CRC will dialogue with churches that desire to establish contact with the CRC because of its Reformed theology, its polity, and its particular emphasis on education, evangelism, and benevolence.
b. The CRC will dialogue with churches that previously have broken ecclesiastical ties with the CRC or have withdrawn from fellowship with the CRC because of certain doctrinal, creedal, church order, or ethical decisions.
c. The CRC will dialogue with churches from differing historical and confessional backgrounds that are willing to address matters of common interest or issues that require clarification.
d. When the CRC is in dialogue with another church, it is desirable that invitations periodically be extended to send delegates to each other's highest assemblies where delegates would be recognized by the assembly.
e. When ecumenical delegates are not exchanged, the IRC will be expected to communicate periodically with these churches and, when appropriate, to inform synod of such correspondence.
f. The IRC shall regularly offer the Agenda for Synod and Acts of Synod (and any other relevant information) to each of these churches to keep them informed about the CRC and thereby demonstrate our continuing interest in them. In turn, the IRC shall encourage each church in dialogue to inform us by correspondence about itself and its activities.
g. The IRC shall continue to explore specific ways in which we may be of service to these churches through our denominational agencies; for example, through opportunities for higher education of pastors and teachers in our educational institutions, availability of teaching and training materials through CRC Publications, and services of our various boards and committees that could assist needy churches. Such services will require the cooperation of these agencies with the IRC. The IRC shall likewise be alert to services and help that these churches may be able to contribute to the CRC.
It is synod’s prerogative to decide with which denominations the CRC will maintain ecclesiastical fellowship, and with which denominations the CRC will be in formal dialogue.
C. Multilateral relationships
1. The CRC seeks to pursue its ecumenical task by also participating in ecumenical organizations. The purpose of such participation is to better carry out the CRC’s ecumenical responsibilities broadly, effectively, and efficiently.
2. The propriety of relationships with such ecumenical organizations is circumscribed by the biblical principles on ecumenicity and the principles for ecumenical practice of this Ecumenical Charter as they bear on the nature of the organizations as articulated and demonstrated in their respective constitutions, bases, statements, and activities.
3. The varying distinctives of ecumenical organizations may require that the CRC stipulate for itself diverse and restricted types of membership. The degree of the CRC's involvement and the level of intimacy of fellowship will be determined in keeping with the principles for ecumenical practice as spelled out in the Ecumenical Charter.
IV. Specific responsibilities of the Interchurch Relations Committee
A. The Board of Trustees, through the maintenance of an Interchurch Relations Committee (IRC), in conformity with the provisions of this charter and in accordance with synodical decisions, shall maintain and promote interest in the worldwide church. The IRC is synod’s committee of contact in ecumenical relations and will advise the executive director of the CRC in fulfilling the responsibilities of representing the CRC as the ecumenical officer.
B. The IRC shall annually present to synod in the printed Agenda for Synod a report of its activities, including a summary of all the interchurch relations comprehended in its mandate.
