Regional Synod of Canada - Reformed Church in America

Pioneer Christian Monthly

Date - June/90

Contributor - Les Clark

Title - Spiritual Refugees: Obstacle or Opportunity

Topic - Reformed Church In Canada

We meet on the brink of a tremendous opportunity!

"Picking up the Pieces', the announced fide for this address is really an euphemism for "Spiritual Refugees', many of whom will come from my former denomination which back in B.C. we refer to by the euphemism 'the other place.'

Text: Romans 8:28 "We know that in everything God works for good with those who love him, who are called according to his purpose.' This was the text from my first sermon at college. Afterwards the professor remarked; "That was either your first sermon or you are a fool to flirt with predestination and the sovereignty of God.'

I hastily assured him that it was indeed my first sermon. For all its mystery that text was and remains a basic belief and experience of mine. It also resonated with the positive genius of John Calvin. Indeed claiming the sovereignty of God over all situations and seizing opportunity in the face of obstacles is one of the legacies of our Reformed Church heritage. If we do not have a strong sense of the sovereignty of God, creative opportunities tend to slip through our hands.

How did the Reformed Church movement spread from Geneva? Answer: Through Refugees.

Where and how did the first Dutch Reformed Church meet? Answer: In 1550 with Religious Refugees, meeting in London under John A. Laasco a Polish nobleman and former Roman Catholic Bishop converted to the Reformed faith and appointed by King Edward VI.

We meet on the brink of another tremendous opportunity. The Emerging Synod of Canada has an opportunity to double, triple, quadruple or more, be this summer and continuing over the next few years. How is this possible? (Has our birth rate gone wild?--no) The answer is through Spiritual Refugees--people, pastors, and congregations--mainly from my former denominational home which has been Canada's largest Protestant denomination. With pain, anger, tears, frustration and a sense of betrayal many are coming to realize that that denomination has been hi-jacked and is not going to return to course. The original flight plan was to move along the Reformed Church family path and many still want to live this Christian Faith.

Let me share a little personal history. First, half the lies about me are not true. I apologize for using that phrase but some of us have come from a situation where truth has been bent to suit political expedience. You should know however, that I have deep roots in my former denominational home. My father was a United Church Pastor and my mother studied two years of theology some years before the first woman was ordained in the United Church in 1936. At age 85 Mom remains a life-long student and is now a member of the Reformed Church. I served twenty-four years after my ordination, helped plan an ecumenical centre, chaired a Presbytery, served as a Regional Officer for five years and attended three General Councils.

For ten years I have tried to awaken an apathetic church of the danger that was stalking it. The last few years I have worked vigorously on this matter, helping in B.C. to found what is known as the 'Community of Concern' I have organized meetings, written petitions, cried buckets of tears, and suffered heart pains. I have also contacted others in the church who have had a wider experience and asked them, 'Can the United Church be Reformed?'

The answer kept coming back, "Les I know that you want to hear a' Yes,"but in all honesty I feel the answer is "No."

Many of these colleagues are close to retirement or are seeking early retirement. Friends if I truly believed I could make a difference to the judgement coming upon 'the other place" I would have stayed. But I believe prayerfully that God has called me out to go forward with a denominational family that is faithful to our Reformed Catholic Faith. My experience has been echoed in the pain, frustration and tears of my colleagues, clergy and lay who are with me at this conference.

If you are unfamiliar with 'the other place," it was an organic union formed in 1925 by Presbyterians, Congregationalists, and Methodists. The Basis of Union was solidly grounded in the Reformed Tradition as this quote from the preface to the Twenty Articles of Doctrine will reveal.

Doctrine

'We, the representative of the Presbyterian, Methodist, and Congregational branches of the Church of Christ in Canada, do hereby set forth the substance of the Christian faith, as commonly held among us. In doing so, we build upon the foundation laid by the apostles and prophets. Jesus Christ Himself being the chief cornerstone. We affirm our belief in the Scriptures of the Old and New Testaments as the Primary source and ultimate standard of Christian faith and life. We acknowledge the teaching of the great creeds of the ancient Church. We further maintain our allegiance to the evangelical doctrines of the Reformation as set forth in common in the doctrinal standards adopted by the Presbyterian Church in Canada, by the Congregational Union of Ontario and Quebec, and by the Methodist Church."

In terms of theology, morality and polity, the United Church was firmly fixed in the Reformed Tradition. It had a great sense of destiny, striving to become a National Church with an ecumenical dream for further organic unions, as expressed in its motto "That All May Be One". It is a member of the World Council of Churches, and a sister in the World Alliance of Reformed Churches. "The other place' functioned very well for nearly fifty years but its Presbyterian church government had one slight flaw at the Conference level.

Now, many of those who stand in the great Reformed Catholic tradition of our Christian faith are feeling a profound sense of betrayal and oppression. Sadly this is severe enough to launch them forth as Spiritual Refugees. The common feeling is not that we have left our mother church but that our mother church has left us. The Basis of Union has been betrayed, a revolution has occurred, the church has been hi-jacked.

How could this have happened? In MY opinion here are five contributing causes:

1. A flawed constitution

2. Flawed decisions

3. A drift away from scriptural knowledge and biblical theology

4. Apathy combined with a naive trust of leaders

5. Aggressive political action within the church

In the 1960's social revolutionary skills came into the church. The first thrust was REGIONALISM. The Particular Synod or Conference level changed from having no staff and responsibility for an annual inspirational event, ministerial settlement and ordination, to have a large staff, many presbytery powers and basic control over delegates and overtures to General Council/Synod. The new concept of extra lay representatives at large (after all nobody want clergy domination) laid the basis for a political power bonus for whoever controlled the nomination committees.

The 'Aggressive Political Action" group eventually captured control of-

1. Nominations

2. Executives

3. Staffing Committees

4. Ministry, Personnel and Education Committees.

5. Agenda, Worship and Program Committees

6. Appeal Committees.

The reality is an entrenched leadership firmly in control of the political and propaganda process. They function more on the basis of Marxist Liberation Theology than on Covenant Theology. In Marxist analysis there are two groups--the Oppressed and the Oppressors. All opposition is labeled "oppressor" and needs to be silenced or removed. Because the elite social leaders are so fanatically right, the means justifies the ends.

In 'the other place" political expedience replaced covenantal responsibility. Ambiguity, double-speak, lies, threats, oppression and persecution became, more and more blatant. our lay delegates to presbytery and Conference would return angry and disillusioned.

We watched as the political positions and social issues became more extreme. We watched as the Gospel was reduced to a series of social-political issues. We watched as the PRAXIS or practice of our Reformed theology, morality, and polity broke down. We watched a people as they began to drift away. Allegedly some congregations added 'speed bumps' to slow down departing members, some of whom left for churches some of whom just quit and tragically may be lost to the body of Christ.

The latest issue, introduced over ten years ago relating to human sexuality and the ordination of practising homosexuals was the straw that broke the camel's back. By the way the real issue sadly obscured by social politics is how best do we love homosexual brothers and sisters. Do we encourage hope for healing and change or do we affirm a static position contrary to scripture? There are many other debates. Does sexual orientation include sexual practice? What about homosexual marriages and spousal rights? etc. etc. Basically what kind of marriage and sexual ideals will we as a Christian Church endorse and promote? Those who do not endorse the beliefs of the "Gay-Lesbian Rights Movement" are label ed "homophobic,"reactionary,"oppressive and worse.

In "the other place" the issue of ordaining practising homosexuals escalated dramatically in March 1988 with the release of a major report to General Council on "Sexual Orientation, Lifestyles and Ministry. Shock waves shuddered through the Church. A Community of Concern representing a wide theological base was born. Congregations launched almost 2,000 overtures to General Council nearly all calling for rejection of the report. Conference/Particular Synods magnanimously waved their right to filter overtures to the bi-annual meeting of General Council later that August, but General Council under the influence of its entrenched leadership--using a deliberate polity of ambiguity--declined to reject, and refused to make clear statements of its position. Thus they opened the door for disaster. Later, attempts for clarification, a remit or a referendum were also rejected--after all we were told, 'nothing has changed."

The first group of congregations who left were forced to abandon their buildings and property. It was discovered that "the other place"was like a"cosmic BLACK HOLE"in terms of property. Congregations can enter but cannot leave as congregations. Our Overtures for the transfer of congregations and requests for ministerial transfer to the Reformed Church were judiciously killed. People can only take so much. When their sense of integrity, trust and hope break down that is one thing but when their health breaks down that is another.

Now I know it is hard for you, hearing this story for the first time to come to grips with how a sister denomination could come to such a state in terms of its theology, morality and polity. Let me read in for the record a "News Update" from the B.C. Community of Concern dated December 1989.

"A recent communication from the National Office of the Community of Concern, states that the United Church of Canada is in critical condition. The following are excerpts.

1. The principal of St. Stephen's College, Edmonton, is on record stating that until Jesus is removed from the Centre of the Church, the Church cannot move ahead.

2. The Record of Proceedings for the 1988 General Council (page 345) states that God's provision for us in the cross should cease to be the centre and substance of our faith as we move away from a "fall/redemption way of experiencing God and God's creation". With cross and resurrection gone, Jesus Christ is scarcely exalted.

3. The same Record states that the family is oppressive, inasmuch as it inhibits the "full potential of... pair same-sex couples.' (page 348) not surprisingly, we are told that a 'dualistic attitude of right/wrong..." should be supplanted by "a way of thinking and being, that validate all experience'. (page 346)

4. In the wake of the controversy surrounding the MMHS document, congregations were assured that "nothing has changed' since the power to ordain still resided in the conference. In his most recent letter to the members of General Council Executive, Howard Mills, secretary of the Council declared null and void the action of London Conference in not ordaining those involved in a homosexual life-style.'

The baseball genius Yogi Berra, once said "If people won't come to the ball park, you can't stop them."

My wife Nina said in the midst of our abuse by a presbytery committee functioning without lay witness or a record of its proceedings, "I feel like we've been raped.'

So it was that hurting people, pastors, and congregations began an exodus. I predict three waves in the exodus leaving 'the other place'. The first wave occurred after the 1988 General Council. The second wave will happen this summer after the 1990 General Council. The third will happen a few years hence when the path made by the pioneers is well paved.

The first wave went mostly to the Congregational Church but some of us wanted a connectional Reformed Church Family. We searched and found the best kept secret on the Canadian Church scene--the Reformed Church in Canada and its Emerging Synod of Canada. My congregation, Woodgrove Christian Community in Nanaimo was the first to officially affiliate with the RCC.

Our anniversary was the first Sunday in May. Last September we had a welcoming celebration with our sister churches in Parksville, Port Albert and Saanich (Victoria) and in November with Kamloops. We are all experiencing a tremendous sense of liberation and joy, along with the challenge of pioneering new congregations.

Again let us express our deep appreciation for the warm welcome and prayerful support we have received as 'Spiritual Refugees' by the Reformed Church. Through the positive reporting of our discovery the Reformed Church is NOW being seen and considered as a viable option.

Let me now raise some questions surrounding Spiritual Refugees and the Reformed Church.

Who are these "Spiritual Refugees" who may come to our Reformed Church? They are:

- Loyal to Jesus Christ, and have the courage to say 'NO' to distorted theology, to immorality and to their home denomination in order to say "YES" to God.

- Loyal to a scripturally-based Reformed theology.

- Loyal to a true Presbyterian system of government and a wider church family connection.

- Loyal in the support of missions.

- Creative in understanding world peace and development, and local community concerns.

- Creative in understanding women's roles in ministry.

- Creative in understanding worship.

- A traumatized people with symptoms of stress, emotionally and physically.

- A positive people who want to get on with serving Jesus in the work of the kingdom.

- A people who have much to offer.

Why should these "Spiritual Refugees" find our Reformed Church attractive?

- They want to preserve the unity of the body of Christ and transferring to a faithful functioning part will not split it further.

- The Reformed Church in America is the closest ethos to what "the other place' was and how man hoped it would develop.

- Certain personalities associated with the RCA are known and respected such as Robert Schuller, Robert Wise and Norman Vincent Peale.

- There is a solid scripturally-based Reformed theology.

- There is a Presbyterian system of church government that is hard to manipulate and ensures representation by roster from congregations to General Synod. Also an automatic remit on crucial matters.

- It is part of a connectional worldwide church.

- There is a balanced approach between our personal and social expression of faith.

- There is a deep commitment to missions and world development.

- There are historic roots as "North America's longest serving protestant denomination."

- The phrase in our 350th Anniversary booklet that describes the denomination as 'Reformed in Faith, Catholic in Spirit'.

- The warmth and caring of Reformed Church Fellowship. o The resources of a wider and established connectional church.

What Images and perceptions about the Reformed Church would these "Spiritual Refugees" want to evaluate?

- Our connection with the negative image of the 'Dutch Reformed Church" in South Africa and the policy of apartheid. (They are happy to hear that our South African association is with Dr. A. Boesak, the President of the World Alliance of Reformed Churches which has declared apartheid to be heresy.)

- Our clouded Canadian Identity visa-vis American. (What is the Emerging Synod of Canada?)

- Our clouded Canadian/North American identity vis-a-vis a Dutch Ethic or European identity. (it is all right to have and be proud of a Dutch heritage as long as we do not function more like a cultural society than a church denomination.)

- In connection with images of 'Dutch"and"Reformed"a concern that our attitudes may be rigid and judgmental. (Certainly we can demonstrate caring and sensitivity along with freedom and flexibility.)

- A concern that our attitudes towards women may be negative and more European than North American. (Share the way it is in the Book of Church Order and that women can be ordained elders and pastors. Make a distinction between the RCA positions and the Christian Reformed Church).

- A concern that attitudes towards worship may be rigid and non-creative. (Point out the twin blessings of having historical resources and a tradition. of freedom. Show them 'Worship the Lord.' In many areas even Charismatic or contemporary worship is not an issue.)

- A concern that theology may be more Fundamentalist than Reformed. (Say it is not so).

- A concern that attitudes towards Church growth may be negative. (Remind them of Robert Schuller and our new church planting efforts.)

- A concern about how our church political system really works and how we hold property.

- A concern about whether the Reformed Church in Canada is open to change that it may become a great church.

Why do we need to respond to Spiritual Refugees?

- Because a second wave is breaking this summer.

- Because some are seeing us as "Spiritual Kin"

- Because we have a responsibility to God to care for abused, betrayed, and despondent Christians that they may not simply fall away from the Body of Christ.

- Because God is presenting us with an unique opportunity to make a significant witness to our Reformed Catholic faith in Jesus Christ and to grow rapidly as the Reformed Church in Canada.

Let me now say a word about opportunities. Opportunities like births and deaths are usually inconvenient. Opportunities interfere with our own projected plans. They are costly in terms of resources, time and change of habits. Most opportunities in life are missed or there would be more millionaires here.

Perhaps the greatest opportunity the church ever missed was in the 13th Century when Nicolo and Maffeo Polo the father and uncle of Marco Polo returned from China with a request from the mighty Kublai Khan to the Pope asking to send a few missionaries to share their faith in Christ. The Pope couldn't be bothered. How tragic to waste God-given opportunities. But when they are taken they open the door to a great future.

The opportunities taken by and advanced to 'Spiritual Refugees" is an important aspect of our Reformed Church heritage. Remember how the refugees spread the Reformation from Geneva. Remember how the Dutch Reformed Church was begun by refugees in London, England. Remember in the 1840's the contribution of refugees with Van Raalte and Scholte to the Reformed Church in America. Remember too the life experience of many here who came to Canada after World War II. You came seeking refuge in a new land desiring only to be accepted and given the opportunity for a new beginning after the devastation you had experienced. Life was a challenge but you have emerged creative, hard working and loyal members of our society. And now we, who have and are coming as Spiritual Refugees, owe you a great debt of thanks for you have preserved our Reformed Catholic Faith. All of us owe thanks to the Reformed Church in America.

Again I thank you for the opportunity to share in this historic conference. May we make the most of our opportunities. May we be on fire for the Lord! Remember, if God in His sovereign will calls forth a great opportunity will He not also provide the resources from the richness of His Grace?

'We know that in everything God works for good with those who love Him who are called according to His purpose." Romans 8:28

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