From Reformed to secularized churches? (2)


We continue the discussion of Prof. Dr. G. Dekker’s booklet about the developments in the RCNlib. In the first issue we saw what the presentation of the question was in the described study. This went back to the expectations, that the RCNlib would show the same development as the synodical-Reformed churches had done in the period of 1950-1990, expectations that were already voiced by him in 1994. He now wanted to prove this assumption using information from the church yearbooks and other literature about the RCNlib over the period of 1970-2010. It was striking that in 1994 this professor had already pointed out this new openness as a characteristic feature for significant changes in these churches.

On-going reformation

Dekker then describes the basic thesis of his study: The RCNlib in the 1970’s. These years were characterized by stabilization after the departure of those who now form the Netherlands Reformed Churches. There was talk of a close unity and a large degree of uniformity on the concept on the church and the so called ‘on-going reformation’ in those years.

That concept on the church meant that they recognized the true church in the RCNlib, but not in other churches, such as the synodical churches from which they had had to separate. Associated with that was the view they had about in which manner that concept on the church would also have its effect on the co-operation with others in school, daily paper, politics and society.

This view was that of the ‘on-going reformation’.

Dekker describes that idea, already existing since the Liberation of 1944, ‘that the reformation of the church had to bear fruit within family life, school affairs and in the broad field of politics and socio-economic issues’.

Dekker considers the concept on the church and the associated on-going reformation as a form of ‘radicalization’ of the Liberation (p. 23). The Liberation of 1944 was namely the cause for an ethical conflict with the synodicals. How can you work together on the Scriptural foundation if you are not one, if you have been suspended and thrown out by the synodicals?

 

However, we would not call this ‘radicalization’ but simply faithfulness to Scripture and the Confession of the Church, in doctrine and life. It is nothing more than a consequent attitude to the Lord who calls His children to His Church (the true Church) and away from the false church and the many ‘sects’, who misuse the name of church (Art. 28,29 Belgic Confession). For you are not only Church on Sunday, but also during the week. At societies etc. with the foundation of Scripture and Confession, nothing must be dismissed from that foundation with regard to the doctrine of the church, the doctrine of the covenant, or of any other part of the doctrine. ‘On-going Reformation’ is therefore return to, and obedience to God’s Word, also in connection with (reflection on) life in the general society (see e.g. what Art. 29 Belgic Confession says about the marks of those who belong to the church). A consequent attitude in the areas of doctrine and life of the church and its members. This on-going reformation, Dekker ascertained, immediately led to a sort of isolation, with regard to the synodicals. The churches had their own newspaper (Gereformeerd Gezinsblad), their own schools, their own political (GPV) and social (GMV) associations and in other fields (GSEV, GOV). Not everyone wanted to conform to this. Immediately after the Liberation, the so-called Bos-movement came up, which led to a return to the synodical churches of 10 ministers and approx. 2500 church members (p. 23). Also after that there was a growing group who had a different, a broader church concept and did not want the isolation that comes along with the on-going reformation. That led to the resignation of the so-called ‘buitenverbanders’ (the later Netherlands Reformed Church), at the end of the 1960’s.

Despite the pain of this schism, it brought more unity within the RCNlib than before and a quiet time of up-building and prosperity started.

The on-going reformation was now generally accepted, even though there had to be a constant urging so that everyone continued to understand their task (p. 24, 48 ).

A change in attitude towards other churches

In chapter 4 Dekker describes the position of the RCNlib In relation to other churches and the

society. His attention is mainly focused on the changes that took place after the quiet period of the 1970’s and early 1980’s, and he also looks for parallels with the synodical churches.

Dekker considers openness towards society and church as the origin and the core from which most other changes have emerged.

It is possible that his sociological background naturally brings him to this, yet we are of the opinion that Dekker accurately determines the real origin of the revolution that is occurring within the RCNlib. It is no effort whatsoever for him to demonstrate those developments, occurring since the mid 1980’s, towards more openness and more room in practically every area of the church, church life and the affiliated reformed organizations.

Using many quotes, Dekker shows that these developments were accompanied with a change in a fundamental conviction concerning the true Church and its task and involvement in the world.

Ecumenism

With respect to the synodical churches, no contact with them seemed possible after the Liberation because of the unresolved question of the truth regarding 1944. Later, in 1971, the RCNlib also concluded that doctrinal freedom existed in these churches because of the actual lack of doctrinal discipline. In 1989, they even had to note that the synodical churches had, in the meantime, lost the reformed character (p.42).

 

Yet, because of the increasing openness towards the CGK (Christian Reformed Church) and the NGK (Netherlands Reformed Church), which began to manifest itself in the early 1990’s, a rapprochement would also arise towards the PKN (Protestant Church of the Netherlands) with which the synodical churches had merged in 2004.

Dekker notes here that in 2005 the RCNlib joined the interdenominational Nederlandse Zendingsraad (Dutch Missionary Council) (p. 47). Whoever looks up on the internet to find out what this Council stands for and who its members are, can read that under the slogan ‘one in mission’, besides the RCNlib, the CGK and the PKN, the Mennonite Brotherhood, evangelicals, Baptists and Pentecostal churches are also represented.

It is therefore not surprising that, in this context, Prof. Dekker also describes that at the last synod of the RCNlib, Prof. B. Kamphuis was given permission to attend the National Synod and that the decision was made to also participate in a possible following assembly. With that, mention was also made that ‘the synod also decided to investigate if it was possible to associate with the Council of Churches in the Netherlands.’

This ‘Council of Churches’, of which the CGK is already a candidate-member, is formed, amongst others, by the Protestant Church of the Netherlands, the Roman Catholic Church, the Old-Catholic Church and the Remonstrant Brotherhood! It therefore does not surprise us at all, that the deputies of the RCNlib wholeheartedly accepted the invitation from the synod of the Protestant Church in January 2013, to get round the table with the different denominations to speak about unity and being a witness.

 

What a change, what a revolution this is, compared to the past! But above all what a miserable loss of Scriptural confession and of the marks of the Reformed identity are revealed here! For how is this attitude compatible with the confession adopted by the RCNlib, the confession where one must be governed according to the pure Word of God and rejecting all things contrary to it (Art.29 B.C.)? How can one justify this towards the only Head of the Church?

 

This was propagated and shown in life so very differently in the past. Surely one knows his history and confession? And was not one insistently warned since the 1990’s, to strive for unity in the truth only and not a false ecumenism? Is it not the sad conclusion for the development in these churches that it went from on-going reformation to on-going revolution?

 

This sad development had a beginning. A beginning that became visible in the attitude towards the CGK and the NGK.

More about that in the next article.