Report of the Faith Formation Committee presented to the Synod of 2008

Report to Synod via Board of Trustees

From Faith Formation Committee

February 12, 2008

Outline

• Background
• History and Mandate
• Toward a New Paradigm for Committee Work
• Two Clarifications
• The Current Status of Children at the Table
• Toward Clarity about What “Children at the Table” Means
• Preliminary Observations
• I Corinthians 11
• Congregational Practices
• Cultural Context
• Denomination-wide efforts
• Our Workplan
• Communications
• Addressing the Issues
• The Significance of These Issues
• Recommendations
• Background

A. History and Mandate

In light of the decision of Synod 2006 about children at the Lord’s Supper and the work of subsequent task-force, Synod 2007 established our committee with the following mandate:

To deepen the integration of biblical teaching; confessional norms; church polity; and liturgical, educational, and pastoral practices in the CRC with respect to (1) participation in the Lord’s Supper and (2) public profession of faith, by means of:

a. Formulating a clear statement about the participation of baptized children at the Lord’s Supper and the practice of public profession of faith for use in the churches. The statement should include, first, an explanation of 1 Corinthians 11 and other relevant Scripture texts in light of the principles of Reformed hermeneutics and, second, a discussion of the Reformed confessions with emphasis on the implications of the relationship between covenant and sacraments.

b. Describing how Christian Reformed congregations in various contexts are experiencing intergenerational faith formation and sacramental practice and discerning which liturgical, educational, and organizational practices should be commended by

synod to the entire denomination on the basis of their pastoral and theological integrity.

c. Discussing with various agencies and organizations that work in the areas of faith formation, pastoral care, and worship (e.g., Calvin Theological Seminary, Home Missions, Youth Unlimited, Christian Schools International, the Center for Excellence in

Preaching at Calvin Theological Seminary, and the Calvin Institute of Christian Worship) what kinds of collaborative educational efforts best promise to support pastorally sensitive, theologically grounded work in these topics.

d. Providing guidelines, liturgical materials, and pastoral advice on these topics in collaboration with Faith Alive Christian Resources.

e. Serving as a resource for discussions of these topics at a congregational and classical level.

f. Reporting to synod annually for the next five years.

Grounds:

a. Our approach to the question of participation at the Lord’s Supper and public profession of faith must proceed on the basis of a clear statement of biblical and theological rationale.

b. A study committee on biblical and theological issues alone is insufficient. An ongoing discussion needs to take place at all levels of the church to link our theology with our practice within a whole cluster of issues that relate to the sacraments, the preached Word, faith formation, church discipline, and practices that sustain lifelong discipleship.

c. Our approach to children at the Lord’s Supper and profession of faith needs to be part of a larger discussion of faithful and vital intergenerational faith formation in various contexts. Mutual accountability and learning among very different types of congregations is only likely to happen when there are intentional structures in place to promote it.

d. Several congregations are already asking for shared wisdom on this topic.

e. Given strongly held opinions on this issue and growing diversity of practices, this topic is likely to be discussed throughout the denomination for at least the next five years. A pastorally and theologically oriented committee, attuned to the diversity of ministry settings within the denomination, would be well positioned to shepherd a healthy theological dialogue within the denomination over time.

f. This approach would be a cost-effective means of shepherding this discussion, especially given the availability of the Internet to promote communication among committee members and to disseminate information to the denomination.

g. The work of such a committee would be a fitting way to carry forward the themes, insights, and energy developed during the denominational Year of Faith Formation (2007-2008).

In addition, Synod 2007 gave us some additional related work on the subject of infant dedication.

That synod mandate the Faith Formation Committee to provide biblical

and pastoral guidance for councils who are conversing with those members

who are requesting infant dedication in place of infant baptism.

Ground: Covenantal theology is foundational for faith formation (Gen.

17:1-14; 1 Cor. 7:14; Acts 2:38-39).

That synod mandate the Faith Formation Committee to provide guidance

concerning liturgical practices surrounding infant baptism.

Ground: Because liturgical practices teach doctrine, it is important that

liturgical practices reflect the doctrinal standards of the denomination. (2007 Acts of Synod, p. 621)

In the fall of 2007, the BOT appointed the following people to this committee:

Dr. John D. Witvliet, Chairperson
Dr. Howard Vanderwell, Secretary
Ms. Irene Bakker
Rev. Andrew Chun
Ms. Jill Friend
Dr. Syd Hielema
Ms. Pat Nederveld
Dr. H. David Schuringa
Rev. Jerry Dykstra, ex officio

The committee began its work in December 2007. This preliminary report reflects the first two months of committee deliberations in our five year mandate.

B. Toward a New Paradigm for Committee Work

Our committee takes note of the unique mandate that we have been given.

We note that our mandate includes some work that is similar to past synodical study committees, such as that of producing a written document which will help Synod respond to particular issues in the life of the church. We also note that our mandate includes some new kinds of work for a denominational committee, particularly that of working to strengthen communication, trust, and mutual learning within the denomination. Our mandate acknowledges that synodical decisions by themselves are not sufficient to generate a shared vision, commitment, or set of practices. But synodical decisions that emerge from and shape ongoing local conversations, learning, and ministry planning do promise to deepen our work together.

When we look back on our work after five years, we not only want to be able to say that we have addressed particular issues in scripturally-sound ways. We also want to be able to say that we have worked well together as a denomination, we have wrestled with scripture, we have honored and learned from the Reformed Confessions, we have shared with each other the fruits of our local ministries, we have supported each other in prayer, we have strengthened our ministry among children, youth, seekers and life-long Christians of all ages.

We note that unique timeline we have been given for our work: a five year timeline, with expectations of annual reports to synod. In light of this timeline, we urge ourselves as a committee and we urge the denomination to practice two dispositions with respect to this work:

• Patience. We have noted that this has been a complicated topic in the history of the church and certainly is for our denomination as well. For such matters to be dealt with well by the church, significant time, study and discussion will be needed. Some become impatient with the time required, but past experience in the church has illustrated that we are able to deal with matters more wisely when we exercise patience

• Urgency. One temptation we want to avoid as we engage our work is that of simply delaying our most substantive work to the end of the five-year process. Our goal is to stimulate sustained engagements with the most substantive portion of our agenda. Because our committee has only met over a period of two months, we have not completed a report on the specific presenting issues before us, but we do anticipate giving the church a clear idea of the process we will be following, the issues that will be addressed, and beginning efforts to engage both Synod 2008 and the churches in discussions on the matters before us.

• Two Clarifications

• The Current Status of Children at the Table

Our first order of business is to clarify for our churches the status of the decisions of Synod 2006 to propose a revision to the church order which would “allow for the admission of all baptized members to the Lord’s Supper on the basis of their full membership in the covenant community.”

Because Synod 2007 did not adopt the proposed changes to the church order, the decision of 2006 is not in effect. Synod 2007 further clarified this matter by defeating a motion to “grant to congregations the freedom to admit all baptized members to the Lord’s Table upon approval of the consistory.”

In this context, we note that it would require actions of two subsequent synods to effect a change in the church order. We also note that it is too early in our committee’s deliberations to anticipate whether we will or will not recommend a change in the church order.

This means that at the present, the official position of the CRC with respect to children at the Lord’s Supper is that approved by Synod in 1995, as follows:

2. That churches be encouraged to implement the decision of Synod 1988 (Art. 72, C, 3, a ,b, c and Art. 76, B, 3, d) by use of the four-step procedure outlined in Report A, with a modification in Step 3.

Step 1: The child expresses interest in participating in the Lord’s Supper to his/her parent(s) or perhaps to a church-school teacher or another faith mentor within the church.

Step 2: The parent(s) discusses with the child the meaning of the sacrament and assesses the motivation of the child for participating. Convinced that this inquiry arises from a genuine stirring of the Spirit in the heart of the child, the parent(s) contacts an elder and/or pastor.

Step 3: The elder and/or pastor meets with the child and parent(s) to hear the testimony of the child with respect to his/her faith and desire to participate in the sacrament of the Lord’s Supper. It is recommended that the child then participate in a short process of preparation for profession of faith taught by a pastor, elder, church-school teacher, or potential faith mentor. This training will focus on the nature and meaning of the sacrament and on a basic explication of the Apostles’ Creed, Ten Commandments, and the Lord’s Prayer. It will be carried out at the cognitive level appropriate to the child. When satisfied with the faith commitment of the child, the elder and/or pastor will recommend to the council that this child be admitted to the table of the Lord. If the elder or pastor is unable to make such a recommendation, he will provide clear counsel and advice to the child and parent(s) on how to address the area(s) of concern. It may also be helpful to assign an adult faith mentor to nurture a child toward full adult responsibilities in the church after he/she is recommended for profession.

Step 4: The child makes a public profession of faith in a simple and appropriate manner during a regular worship service. Since baptism is commemorated during a worship service, the appropriation of the baptismal promises should also be celebrated during a public worship service. Furthermore, a regular worship setting offers an opportunity for the people of God to celebrate a child’s first communion and to make public promises of support.

Adopted.

3. That the modified trial form of 1989 [Acts of Synod 1995, pages 715-716]be accepted as a suggested form for public profession o f faith by children.

Adopted.

4. That each congregation devise an appropriate means for securing a commitment to the creeds of the Christian Reformed Church and to the responsibilities of adult membership in the local congregation from confessing members who, having attained the age of 18, have not yet made such a commitment.

Adopted.

5. That membership in the Christian Reformed Church be counted in two categories:

a. Baptized members – persons who have been baptized but not admitted to the Lord’s Supper.

b. Confessing members – persons who have been admitted to the Lord’s Supper on the basis of a personal expression of faith (“profession of faith”). Confessing members who have reached the age of 18 and who have made a commitment to the creeds of the Christian Reformed Church and the responsibilities of adult membership in the church shall be accorded the full rights and privileges of such membership.

Adopted.

(See Acts of Synod 1995, pages 719-720)

• Toward Clarity about What “Children at the Table” Means

Second, our committee believes that it is important to point out that recent discussions of the topic of children at the Lord’s Supper have been complicated by the fact that people mean different things when they advocate for the presence of children at the Lord’s Supper.

POSITION 1: Some who are opposed to children’s participation at the supper have argued not only against having children participate who have not made profession of faith, but also against having younger children making an age-appropriate profession of faith (despite the action of Synod 1995 which allowed for the age-appropriate profession of faith of young children).

POSITION 2: Some are simply calling for younger children to make an age-appropriate profession of faith, with a decision about their participation entrusted to the council of the congregation (a position the Synod of 1995 already endorsed).

POSITION 3: Some are advocating that children should be able to partake of the bread and cup before making a formal public profession of faith, but after reaching an age in which they are able to understand that the bread and cup offer us participation in Christ’s body and blood, with a decision about their participation entrusted to parents or guardians.

POSITION 4: Some are advocating that all baptized members should receive the bread and cup, regardless of their level of understanding. This position would allow for infant communion.

We note that Synod’s decision in 2006 has unwittingly contributed to this confusion. The main recommendation of Synod 2006 “that synod allow for the admission of all baptized members to the Lord’s Supper on the basis of their full membership in the covenant community” by itself clearly allows for position no. 4.

However, the explanatory note added after ground “c” (2006 Acts of Synod, p. 730) complicates matters. The note reads as follows:

“The essential question is: What is evidence of faith in a covenant member? The very act of hearing the “invitation” to communion and responding in faith by participating is an age-appropriate expression of knowing that communion is about being part of a community that receives the gift of life from the Jesus who said, “Let the little children come to me.”

This clearly implies that the children must have a basic level of understanding, position no. 3 above.

We note that confusion among these positions has stymied communication throughout the denomination and even contributed to confusion in synodical deliberations.

Our committee welcomes communication with congregations whose practices are other than the four positions cited above.

• Preliminary Observations

A. I Corinthians 11

In our mandate “a”, we note that synod has requested an explanation of I Corinthians 11 and other relevant Scripture passages and a discussion of the Reformed confessions. In doing so, we note that among our churches there are different ways of interpreting I Corinthians 11, and so we will engage the church in a careful study of all relevant material. We note there are over 30 new publications on this passage and issue by Reformed writers since the decision of 1995 was made.

We also note that deliberations about the issue of children at the Lord’s Supper quickly leads to some very complex and nuanced arguments about the relationship of Baptism to the Lord's Supper, the relationship of the Old and New Testaments, and how the context of the church of Corinth shapes our exegesis of this text. During the next year, we intend to produce a written report on these topics for the church’s reflection, with a particular view toward discussions in church councils, preaching, and Bible studies. We are working to learn from and critique the very best academic studies of these texts, but our aim is to produce a document for a wide audience. It is our prayer that this process will be instructive for all of us in learning and teaching principles of Reformed exegesis.

Even as we wrestle with the implications of this text for the specific question of children at the table, we are eager to help the church find rich implications for its life that come with a full and positive application of I Corinthians 11. We are beginning to ask, “what are all the life-giving ways to obey this passage and how will this obedience enrich the life of the church?” However we approach the question of whether public profession of faith is required prior to participation at the table, it seems very clear that this must not be our only response to the command that we “examine ourselves” and “discern the body.” We are eager to invite the denomination to dwell with these life-giving commands over the next several months, and to reflect together on the entire constellation of practices that help us participate in the Lord’s Supper with joy, mutual accountability, and spiritual discernment. In this process we will welcome the input and reflections of the churches, including ideas for preaching and teaching.

B. Congregational Practices

In our mandate “b” we note that synod desires that we examine and report on how CRC congregations are observing its previous decisions and what practices of faith formation are currently in practice. To this end, we have reviewed several hundred comments included in the survey on children at the Lord’s Supper conducted by the 2006 task-force (summarized in the 2007 Agenda for Synod, pages 61-63), and begun a series of focus group conversations with representatives of several congregations. Even in these initial explorations, we have quickly observed great diversity in the churches in their practices on these matters, a fair amount of confusion about which is the current position of the CRC, and the need for clarification, discussion and the preparation of tools for use. We have noticed that practices with profession of faith are widely divergent, but we are heartened by the widespread hunger for vital practices, and we aim to provide information concerning the best practices for churches to consider.

One particular theme that stands out for us is the great desire in many contexts for renewed attention to profession of faith, regardless of a given congregation’s position on the topic of children at the Lord’s Supper. We have already discerned creative work in several congregations to revitalize profession of faith through, for example, mentorship relationships with children and young people, intergenerational catechism classes, proactive pastoral work to encourage children and young people to profess their faith. As our work continues, we hope to assist congregations throughout the denomination share pastoral wisdom with each other around this topic, in close communication with Faith Alive, Dynamic Youth Ministries, and CRC-related colleges and campus ministries.

Another theme that stands out for us is the importance of helping congregations address parents, guardians, and participants in children’s and youth ministry about this topic. The ultimate audience for our committee’s work is not simply Synod, nor even church councils, but rather all of those who parent children and youth, and all of those who work in children’s and youth ministry. Communication with this wide audience is most effectively done locally, and thus we hope that we can do our work so as to strengthen those local efforts.

• Cultural Context

We sense that our mandate also requires that we turn our attention to an identification of the issues in our culture that are affecting the life of our churches on the matter of faith formation and sacramental participation. And so we have begun to explore how the church and its life today is being shaped by cultural factors more than we perhaps are aware of. Taking time to “discern the spirits” of the present age will no doubt uncover complex cultural dynamics, including some dynamics that we must resist and others that present significant ministry opportunities. We hope that the work of our committee will guide the denomination in learning how to work together as we engage in theological reflection on contemporary cultural dynamics and the practice of faithful ministry. As we do so, we prayerfully hope that this process will strengthen the denomination for faithful witness and mission.

The fact is, that while Calvin encouraged younger participation in the Lord’s Supper, heightened discussion on this issue among Reformed churches has ensued only in the last 30 years. We believe that this can be explained in some measure by the nature of the times in which we live. In these challenging times, rather than postponing reception of the Lord’s Supper until graduation from high school or later (if ever), it makes good biblical sense for covenant children to be prepared for and included in this important means of grace prior to pubescence (as decided by Synod 1995).

In fact, as the committee begins to exegete the culture, it is becoming clear that the need for vital faith formation in the lives of our children and youth is more urgent than ever. For example, the brokenness of the family, the fragmentation of society at large, the marginalization of the church, the radical shift from a word-centered to an image-centered culture, not to mention the myriads of “isms” shaping culture (consumerism, anti-authoritarianism, pluralism, etc.) are powerful forces competing with the church’s mission and tearing at the hearts and faith-life of our children and youth.

There are ways the church can combat and/or take advantage of these cultural trends. For example, around the Lord’s Table, the entire congregation gathers as a family united and centered in Christ. This can provide a powerful sense of belonging, being “at home” and an opportunity to experience healing from the brokenness and fragmentation of contemporary culture. By the same token, failing to include the children today may send an ambivalent message in our visual age that, though they bear the mark of baptism, they do not really belong. This important visual means of grace also serves to strengthen the impact of the church’s value system in a pluralistic society.

However, the complex dynamics of our culture demand so much more than providing a place for younger children at the Lord’s Table. Synod 1995’s decision must be seen in the context of the need for a full-orbed faith formation effort by the church— all its members pulsating with a vibrant public profession of their faith in Christ. Such a profession equips the church to go out and fulfill its mission to reach those in need and to transform all of culture to the glory of God. Your committee will continue to examine current cultural issues and provide the denomination with recommendations for contending with antithetical cultural forces as well as recommendations on using cultural trends to the positive spiritual advantage of the church.

D. Denomination-Wide Efforts

As we begin our work, we note with gratitude the work of many individual leaders, congregations, agencies, and educational institutions in creative work related to our mandate. These include, but are not limited to:

• The Year of Faith Formation. Resources are already available at www.crcna.org/pages/fa_walkon_resources.cfm.

• Dynamic Youth Ministries.

• Faith Alive Publications, in particular through the publication of:

• Several recent articles in Reformed Worship and the Banner.
• The Baptism of Children: A Guide for Parents.
• Children’s Profession of Faith Kit.
• I Believe: Getting Ready to Profess My Faith.
• Quest of Faith: Understanding What You Confess.
• Together All God’s People: Integrating Children and Youth into the Life of Your Church.
• Disciples: A Multi-year Faith Formation Program for Adults.

4. Christian Schools International, and especially the CSI "nurturing faith" blog. (www.csionline.org/resources/community/nurturing_faith_blog and/or hhtp://nurturingfaith.wordpress.com )

• Continuing Education Sessions, at various “Days of Encouragement”, “Googling Youth,” etc.

• The Calvin Institute of Christian Worship.

• The Center for Excellence in Preaching at Calvin Theological Seminary.

• Calvin Theological Seminary publications, such as The Forum.

• Recent publications by CRC authors, including:
• Robert J. Keeley, Helping Our Children Grow in Faith: How the Church Can Nurture the Spiritual Development of Kids, Grand Rapids: Baker Books, 2008.
• Howard Vanderwell, ed. The Church of All Ages: Generations Worshiping Together, Herndon, VA, The Alban Institute, 2008.

We encourage local congregations to become aware of these initiatives, to study these materials in small group and other educational sessions, and communicate with our committee about other initiatives and opportunities. We will continue to update this list as materials become available throughout our work.

• Our Workplan

• Communication

A significant portion of our mandate by Synod is to enhance and deepen communication throughout the denomination about these important matters. To this end, we envision carrying out our work through several means:

1. Website. We are developing plans for a site, which will gather recent publications, information about our committee’s work, practices in other Reformed denominations, and relevant teaching materials. Our intention is that the development of this website will be incremental. Phase one will provide information and resources. Phase two will include communication between our committee and congregations, classes, and individuals in other organizations. Phase three will become more interactive and possibly include webinars.

2. Pastoral and Theological Reflection. Inviting church councils, classes, and synod to engage in pastoral discernment, theological reflection, and the sharing of best practices. We begin with some very general questions:

• “What needs and opportunities do you discern in your congregation with respect to the faith formation of children and young people, especially related to profession of faith and participation in the Lord’s Supper.”
• “What are the specific practices that lead your congregation into joyful obedience of the commands in I Corinthians 11 to “examine yourselves” and “discern the body”? How might your congregation more intentionally deepen those practices in spiritually life-giving ways?”

We sent each church council a memo in February 2008 inviting this reflection. We encourage classes and Synod to engage in this discussion. Our prayer is that each congregation, classis, and Synod will find these conversations to be a source of encouragement and mutual accountability. We urge each council and classis to think about these conversations not simply as something “for the sake of denominational committee,” but rather for the sake of strengthening local ministry. Indeed, we sense that these questions are crucial questions for each congregation to ask on a regular basis. Asking them together as a denomination can help us strengthen local ministry as well as to strengthen the relationships that bind us together as a denomination.

3. Correspondents. To facilitate rapid and widespread communication throughout the denomination, we are in the process of identifying a group of correspondents to represent CRC classes, agencies, and educational institutions.

In addition to these strategies, we have begun a process of meeting with focus groups to engage in conversation about these topics, to review the possibility of conducting education sessions via the internet, and to offer materials for educational sessions at various conferences across the United States and Canada.

• Addressing the Issues

According to the instruction of Synod 2007, we are working on reports which will help the denomination address the topics of profession of faith, children at the Lord’s Supper, the understanding of I Corinthians 11, and responding to requests from parents for infant dedication. We are working on reports on these topics which will be presented to the churches for review ahead of synodical discussions. At the time of this report (Feb. 2008), we hope to have a first report available by the fall of 2008, with additional or supplemental reports available each subsequent year within our 5-year mandate. We have begun to discern a variety of formats in which the issues can be addressed, including documents for synodical consideration, study guides for churches, talking points for councils and classes and sample materials that councils can use in communicating with parents, guardians, and leaders in children’s and youth ministries.

Already we find ourselves catching a vision for a better understanding and revitalization of profession of faith, and making our profession of faith a way of life which reflects our rich heritage and strengthens our contemporary witness. To aid the church in understanding I Corinthians 11 we intend to identify the various approaches to this passage and the key considerations for understanding it. We note the decision of Synod 2007 about the matter of infant dedication and will develop guidelines to aid pastors and elders in dealing with such requests that come.

It is our intention to produce documents that will be very usable for discussion, training, and learning on each of these key issues.

• The Significance of These Issues

In conclusion, we want to ask for expectant prayers from the denomination about this process. We sadly acknowledge that fewer youth and young adults are choosing to remain in the CRC. We are called to address specific questions, about which there are divergent opinions and a fair amount of confusion. We are also challenged to invite the denomination to mutual accountability, encouragement, study and prayer about the entire sequence and process by which we strive to minister among our children and youth and affirm lifelong learning and faith formation.

We also reiterate our request to the denomination for communication with us about several matters.

• Recommendations

• That synod grant the privilege of the floor to Dr. John Witvliet, Dr. Howard Vanderwell and Dr. H. David Schuringa when this material is discussed.

• That Synod 2008 allocate a discussion period for pastoral discernment, theological reflection, and sharing of best practices that would take place during the luncheon on one of the days of Synod. We would request that the luncheon be held at the Prince Conference Center around tables, with a guided discussion among the delegates of synod at each table.

Grounds

• Synod 2007 grounded its mandate to us with encouragement to “shepherd a healthy theological dialogue within the denomination over time” (see Ground “e”). In addition, “e” of our mandate calls for us to serve as a “resource for discussion of these topics at a congregational and classical level.” It seems wise that this dialog and discussion begins with synod.
• Synod represents a unique opportunity for such open discussion. The “Rules for Synodical Procedure” introduce the Rules of Order by noting, “Our synods should therefore not be bound to observe detailed parliamentary rules. These may be proper in other gatherings, but they do not fit into the pattern of ecclesiastical assemblies, which demand a large measure of freedom in discussion and action.”

• That Synod encourage the churches and classes to engage in earnest prayer and discussion on these key matters and communicate with the committee as requested.

Respectfully submitted,

Dr. John D. Witvliet, Chairperson
Dr. Howard Vanderwell, Secretary
Ms. Irene Bakker
Rev. Andrew Chun
Ms. Jill Friend
Dr. Syd Hielema
Ms. Pat Nederveld
Dr. H. David Schuringa
Rev. Jerry Dykstra, ex officio