Position
The church is called to testify to what it already is?spiritually one in Christ?and to what it should become?visibly one in Christ. Church unity is therefore both a gift and a goal. The local church and the worldwide church are to be one body and are to strive for the unity that still eludes them. The church carries out its ecumenical task because the fragmentation of the body of Christ is contrary to his will. But uniformity is not essential for church unity. Various local, regional, and national churches will differ widely in history, tradition, custom, language, way of life, and mode of thinking. The unity of the church allows for diversity in worship, confessional formulas, and church order.
On the way to achieving unity, major differences in the perception of biblical truth need to be discussed and, if possible, resolved. God can be trusted to teach all who engage in ecumenical dialogue and thereby will unite us through a common understanding of his truth. In the search for unity we may not compromise the biblical message and, at the same time, guard against the presumption of possessing the truth in all of its fullness. Churches ought to seek healing for past wounds by overcoming differences with those who are closest to them. The Christian Reformed Church in North America gives high priority to relations with other Reformed churches but also wishes to engage churches of other traditions such as non-Reformed Protestant churches, the Roman Catholic Church, and Orthodox churches. Revisions of the ecumenical charter of the CRC adopted by Synods 2006 and 2010 make provision for these differing forms of relationship and reflect the present ecumenical stance of the CRC as part of the body of Christ worldwide. In addition, the church?s Ecumenical and Interfaith Relations Committee engages in interfaith dialogue ?to foster better understanding between people of differing faiths living in a pluralistic society? (Agenda for Synod 2010, p. 448).
History
In 1944 the CRC synod adopted twelve propositions on ecumenicity. Forty years later the Interchurch Relations Committee (IRC) addressed the need for a new ecumenical charter through an ad hoc committee that reported to Synod 1985. After the proposed ecumenical charter was sent to the churches for response, Synod 1987 amended and adopted it. This ecumenical charter contained in detail the principles that are summarized in the position stated above. In 1996 the IRC reported that it was again reviewing the ecumenical charter. In 1997 an overture from Classis Grand Rapids East asking for a new strategy for ecumenical work was referred by synod to the IRC. Synod adopted a new ecumenical charter in 2000 and revisions in 2006 and 2010.
In 2009 synod agreed with a proposal by the IRC to change its name to the Ecumenical Relations Committee (ERC). In 2010 synod agreed with a further recommendation that the committee would be more accurately named the Ecumenical and Interfaith Relations Committee (EIRC). Also, in response to a request from the Uniting Reformed Church in Southern Africa to Reformed churches throughout the world, Synod 2009 voted to introduce and promote study of the Belhar Confession (which calls for faithfulness in unity, justice, and reconciliation) in preparation for consideration of a proposal to Synod 2012 to adopt the Belhar as a fourth confession of the Christian Reformed Church in North America.
In light of revisions approved by Synod 2010 to the ecumenical charter of the CRC, revisions to Church Order Articles 49 and 50 were also adopted by Synod 2010. In 2010 synod also approved additions to the EIRC mandate "to reflect the responsibility for interfaith dialogue" (Acts of Synod 2010, pp. 827-28).
In response to recommendations by the EIRC, based on dialogue with the Roman Catholic Church, Synod 2011 approved a ?Common Agreement on the Mutual Recognition of Baptism,? encouraged CRC congregations to use the language of a common ?Certificate of Baptism? in all future baptismal certificates, and received ?These Living Waters? and ?This Bread of Life? as ecumenical documents on baptism and the Lord?s Supper, respectively, recommending them ?to the churches for further study and reflection? (Acts of Synod 2011, p. 822). In addition, Synod 2011 requested its publishing agency, Faith Alive Christian Resources, to ?explore with the educational and publishing agencies of the U.S. Conference of Catholic Bishops, the Presbyterian Church (USA), and the United Church of Christ the possibility of jointly preparing educational materials on the documents produced by the U.S. Roman Catholic-Reformed dialogue on the sacraments? (p. 823).
In other action, Synod 2011 adopted a combined CRC/RCA translation of the three Reformed standards (Belgic Confession, Heidelberg Catechism, and Canons of Dort) for use in both the CRC and the Reformed Church in America (Acts of Synod 2011, pp. 853-54). In addition, Synod 2011 met in a joint session with General Synod 2011 of the RCA, in which representatives of both denominations described collaborative work in ministry in the CRC and RCA and affirmed a ?Resolution for the Common Translation of the Three Reformed Standards? (pp. 882-83).
References
- Acts of Synod 1944, pp. 83-85, 330-67
- Acts of Synod 1985, pp. 201, 237-41, 728-29
- Agenda for Synod 1986, p. 194
- Acts of Synod 1986, p. 613
- Agenda for Synod 1987, pp. 156-57, 170-75, 451-52
- Acts of Synod 1987, pp. 587-90
- Acts of Synod 1996, pp. 387
- Agenda for Synod 1997, pp. 232, 479-80
- Acts of Synod 1997, p. 637
- Agenda for Synod 1998, p. 181
- Acts of Synod 1998, p. 377
- Agenda for Synod 2000, pp. 202, 245-53
- Acts of Synod 2000, pp. 670-71
- Agenda for Synod 2006, pp. 290-304
- Acts of Synod 2006, p. 714
- Agenda for Synod 2009, pp. 242, 248-52, 269-313
- Acts of Synod 2009, pp. 577, 589, 604-607
- Agenda for Synod 2010, pp. 421-23, 429-50
- Acts of Synod 2010, pp. 826-28
- Agenda for Synod 2011, pp. 27-28, 179-298, 344-46, 350-510
- Acts of Synod 2011, pp. 822-23, 848-54, 882-83
