World Alliance Of Reformed Churches Research Articles

What can we learn from Bonhoeffer concerning the churches facing Palestinian suffering?

Dietrich Bonhoeffer’s essay on “The Church and the Jewish Question” (1933) inspired already two ecumenical processes. The first one was the decision of the Lutheran World Federation (LWF) in 1977 declaring apartheid a status confessionis, the second was the call of the World Alliance of Reformed Churches (WARC) to engage in a processus confessionis “regarding economic injustice and ecological destruction” (1997). This led the LWF (2003), the WARC (2004) and also the World Council of Churches (WCC in 2013) to formally reject imperial neoliberal capitalism. Now it inspires the church actions against the state of Israel, depriving the Palestinians of their civil and political rights and the justification of this by misusing the Bible in (Christian) Zionism. This amounts to apartheid according to all relevant human rights organizations and the UN. There are important consequences for Christian-Jewish relations in Germany and the West today. After Western antisemitism and the horrific genocide by German Nazis against the Jewish people it was extremely necessary to overcome this past by intensive Christian-Jewish dialogue. However this has become a deal to silence critique of Israel’s constant violations of international law and human rights, as pointed out by the Jewish liberation theologian Marc Ellis. In order to overcome this a theology of land respectful of human rights is needed. Churches are being called to a process of study and discernment leading to action. A special responsibility lies with the churches in Germany and the USA because their governments must link their cooperation with the State of Israel to international law and human rights.

'n Kerkhistoriese oorsig van die diskoers oor rasseverhoudinge en versoening in die Afrikaanse gereformeerde kerke (1990-2017)

A church-historical analysis of the discourse on race relations and reconciliation in the Afrikaans reformed churches (1990–2017)The Afrikaans Reformed Churches, namely the Dutch Reformed Church (DRC), Uniting Reformed Church in Southern Africa (URCSA), Nederduitsch Hervormde Kerk of Africa (NHKA) and the Reformed Churches in South Africa (RCSA) made choices regarding the theological justification of apartheid and/or the denouncement thereof. in the past three decades. This chapter offers a close reading of synodical decisions of the Afrikaans Reformed churches with regard to the theological justification of apartheid and related issues as well as the resolutions of the General Assembly of the World Alliance of Reformed Churches in 1992. The decisions of the said churches led to the re-admission of the NHKA and DRC in national and international ecumenical organisations, but eventually resulted in some schisms in the denominations. The chapter highlights the reluctance of the Afrikaans reformed churches to expedite a response to the World Alliance of Reformed Churches’ resolutions connected to the biblical justification of apartheid and to attend to reconciliation. In this chapter, attention will be paid to the following sub-themes: the struggle against the theological justification of apartheid and its legacy; from the theological justification of apartheid to a season of human dignity (DRC); from “volkskerk” to identity determined by God (NHKA); the protection of the identity of the “volk” as a God-given call to demographic unity (GKSA); jointly together towards a theology of inclusivity.

Kerkhistoriese oorsig van die diskoers oor rasseverhoudinge en versoening in die Afrikaanse gereformeerde kerke (1990–2017)

A church-historical analysis of the discourse on race relations and reconciliation in the Afrikaans reformed churches (1990–2017)The Afrikaans Reformed Churches, namely the Dutch Reformed Church (DRC), Uniting Reformed Church in Southern Africa (URCSA), Nederduitsch Hervormde Kerk of Africa (NHKA) and the Reformed Churches in South Africa (RCSA) made choices regarding the theological justification of apartheid and/or the denouncement thereof. in the past three decades. This chapter offers a close reading of synodical decisions of the Afrikaans Reformed churches with regard to the theological justification of apartheid and related issues as well as the resolutions of the General Assembly of the World Alliance of Reformed Churches in 1992. The decisions of the said churches led to the re-admission of the NHKA and DRC in national and international ecumenical organisations, but eventually resulted in some schisms in the denominations. The chapter highlights the reluctance of the Afrikaans reformed churches to expedite a response to the World Alliance of Reformed Churches’ resolutions connected to the biblical justification of apartheid and to attend to reconciliation. In this chapter, attention will be paid to the following sub-themes: the struggle against the theological justification of apartheid and its legacy; from the theological justification of apartheid to a season of human dignity (DRC); from “volkskerk” to identity determined by God (NHKA); the protection of the identity of the “volk” as a God-given call to demographic unity (GKSA); jointly together towards a theology of inclusivity.

Die Nederduitse Gereformeerde Kerk se afskeid van apartheid: Cottesloe (1960) – ’n voorloper van ‘Kerk en samelewing’ (1986; 1990)?

Some church historians are of the opinion that the Cottesloe Consultation of 1960 rejected apartheid and, by doing so, paved the way for the General Synods of the Dutch Reformed Church (DRC) of 1986 and 1990 with their documents, ‘Church and Society’, to do the same. This article investigates this statement. In its final declaration, Cottesloe made room for representatives of the DRC who believed that a policy of differentiation in South Africa can achieve justice. However, Cottesloe and these representatives also critised some aspects of the implementation of apartheid in South Africa in 1960. According to delegates of the DRC, they wanted to warn the supporters of apartheid: there is a danger that apartheid will not reach its goals. ‘Church and Society’ (1986 and 1990) rejected the concrete policy of the apartheid of its time as a whole. It defined the practical apartheid it rejects. In 1982, the World Alliance of Reformed Churches suspended the DRC as a member because of its theological and moral justification of apartheid. It also declared a status confessionis as the level on which it rejects this theological justification. The documents, ‘Church and Society’, were not acceptable to the Alliance as a token that the DRC rejects apartheid unconditionally and completely. The General Assembly of the Alliance of 1997 defined the apartheid, which it rejects. After the General Synod of the DRC of 1998 accepted this definition, the DRC was accepted again as a full member of the Alliance.

The Accra Confession as a response to empire

The Accra Confession was formulated and adopted by the World Alliance of Reformed Churches in Accra, Ghana, in 2004. This article traces the historical development of the Accra Confession and its continued impact on the present. It aims to show the confession as a Reformed response to ‘empire’. The article explores the content, debates and challenges the Accra Confession offers to the notion of empire.

Reformed spirituality and the spirit of reconciliation: A personal journey

The article represents auto-ethnographical (narrative) reflections about the author’s journey towards reconciling diversity with the advent of democracy in South Africa. The author recounts aspects of his participation in the Truth and Reconciliation Commission (TRC). It focuses on aspects of Reformed theology and spirituality as instruments for reconciling diversity. Local and international theologians opposed apartheid, calling it an unjust and indefensible political system, using their Reformed conviction, often applying the very same notions and principles. The article discusses the opposition to apartheid in the Reformed world, which culminated during the Ottawa meeting of the World Alliance of Reformed Churches in 1982 when apartheid was denounced as a ‘sin and a heresy’ – a legitimate cause for a Status Confessionis in a classical Reformed manner. The article demonstrates the way in which the TRC took note of all of this and includes testimonies of Reformed theologians and leaders who opposed apartheid, often paying a costly price.

Johan Heyns and critique in the Dutch Reformed Church against apartheid: The moderator a prophet?

Johan Heyns was the moderator of the General Synod of the Dutch Reformed Church from 1986 to 1990. This church was known as a moral and theological supporter of apartheid until the 1980s. In 1980 Heyns was, for the first time, involved in public critique against the pro-apartheid stance of his church. He took an influential part in writing a new document that criticised apartheid and was accepted by the General Synod of 1986. Heyns was elected as moderator or chairman of this synod. The years from 1986 to 1990 became the busiest of his life. He became the leader in his church’s defence of the new document Church and Society in and beyond South Africa. In order to get back into the World Alliance of Reformed Churches and to stay on in the Reformed Ecumenical Synod, the Dutch Reformed Church decided to depart from its apartheid ways. Heyns’ message on apartheid was shaped by his Reformed approach to life, in which he chose reform as the method for change.

Die Wêreldbond van Gereformeerde Kerke, die Nederduitse Gereformeerde Kerk en ’n <i>status confessionis</i> teen die teologiese en morele regverdiging van apartheid

The World Alliance of Reformed Churches, the Dutch Reformed Church and a status confessionis against the theological and moral justification of apartheid. In 1982 the World Alliance of Reformed Churches (WARC) announced a status confessionis against the theological and moral justification of apartheid. It expelled two member churches, the Dutch Reformed Church (DRC) and the Netherdutch Reformed Church of Africa (Nederduitsch Hervormde Kerk van Afrika) because of their known support of apartheid. This situation could only be changed if these two churches were to unequivocally reject apartheid on the basis of a status confessionis and show specified practical examples of this rejection. The meaning of a status confessionis as applied by the WARC is analysed. The reason why the WARC came to a status confessionis is historically investigated. The reaction of the DRC to this resolution and its readmittance as a member of the WARC is clarified. Attention is also given to the condition that accepting a status confessionis against the support of apartheid does not mean – for the WARC at least – that a new confession of faith should follow from this.

Revisiting “Church and Society” after a quarter of a century – a critical reappraisal

Apart from the more immediate catalysts for “Church and Society” such as the Reformation Day Confession, the Open Letter, the suspension of the Dutch Reformed Church from the World Alliance of Reformed Churches and the Confession of Belhar, also the legacy of Cottesloe, the demise of “Ras, Volk en Nasie”, contributions of the Cape Synod, pressure from overseas Reformed institutions and growing internal misgivings about apartheid, should be kept in mind. Two divergent currents met in “Church and Society”, causing it to become a document of compromise. Theologically, it improved on its predecessor, but its ambivalent character subjected it to severe criticism. The most basic strategic mistake in “Church and Society” was the exclusion of the rest of the Dutch Reformed family. The Dutch Reformed Church was not yet ready to confess apartheid unreservedly as sin. Finally, it is suggested that our present situation urgently calls for a new, prophetic ecclesiastic directive, but then one coming from the Dutch Reformed family as a whole; still better: from one united Dutch Reformed Church.

Too little too late … On the reaction of the WARC to the resurgence of violent identity politics in the 1990s

This contribution offers an analysis of the manner the World Alliance of Reformed Churches reacted to the influence of the identity politics of the 1990s on its way to the 23rd General Assembly in Debrecen in 1997. contrary to the outspoken position of the 21st General Assembly in Ottawa in 1982 over against the South African Reformed churches that supported apartheid and adopted its racial structures correspondently, the 1997 Assembly’s reaction was much more subdued. Attempts to find an answer in the traditional Reformed teaching on church-state relations and in the Presbyterian Synodal structure were finally dismissed as not to the point. Instead a Barmen Declaration like call for a multicultural church was accepted. But with its eschatological style no church felt pressed upon to reflect on its link with nation, ethnic group, or tribe. The conclusion weights the consequences of reducing an ecclesial problem to an ethical issue.

ON LEARNING TO SPEAK: A SOUTH AFRICAN REFORMED PERSPECTIVE ON DIALOGUE

The paper makes a contribution to the official Roman Catholic-Reformed dialogue between the Vatican and the World Alliance of Reformed Churches. After several years of reflection on the notion of “the kingdom of God” it became obvious to participants in the dialogue that different views of authority and of dialogue itself played a major role in the process. This paper was requested as an attempt to reflect on some of these differences from a Reformed perspective and from a South African experience. It therefore represents a case study of bilateral dialogue in which South African Reformed Christians have been participating. A first introductory section proves narrative background to the specific case study (par. 4-13). In four further sections four major clusters of crucial ecumenical issues that came to the fore in the dialogue are then discussed, namely questions concerning truth and community (par. 14-27), questions concerning doctrine and ethics (par. 28-46), questions concerning real reception (par. 47-56) and questions concerning speaking with authority in the church (par. 57-70). A final section offers some concluding reflections on the process of learning to speak when Reformed Christians and churches are involved. These concluding remarks are intended to contribute to this official bilateral dialogue. Key

The Accra ConfessionAn example of the ecclesiological implications of public theology

The report of the World Alliance of Reformed Churches (WARC) in Ghana in 2004 with the title The Accra Confession: Covenanting for Justice, has resonated within the Reformed churches worldwide. In this document, WARC, as an alliance of faith communities, reacts to the devastating effects of economic globalisation. It offers a faith perspective on a phenomenon, the negative consequences of which all people, but especially those in the global South, are experiencing. Following an extensive summary of the document, this article will reflect upon some ecclesiological implications and problems related to being a church that intends to speak out on social and public issues. In order to better understand the way Reformed churches tend to go public, a comparison will be made between the Accra document and a recent document issued by the Roman Catholic Church that also deals with public issues.

Belhar revisitedThe unity of the church and socio-cultural identitieswithin the Reformed tradition2

This article addresses the question whether the Belhar Confession provides the theological resources to deal with the issue of the unity of the church in relation to socio-cultural identities within the Reformed tradition. After providing an analysis of Belhar, a historical account is given of its reception within the World Alliance of Reformed Churches during the 1990s, after the demise of state-sanctioned apartheid in South Africa and the global rise of nationalistic identity politics. The very limited impact leads one to a new reading of Belhar in order to discover its potential, as well as its limitations.

Eenheid in die NG Kerkfamilie: Waar staan die NG Kerk?

Unity in the family of Dutch Reformed Churches: Where does the Dutch Reformed Church stand? The story of the process of unity in the family of Dutch Reformed Churches is vulnerable to the ebb and flow of points or situations of consensus and difference. Alack of trust and understanding often brings this process to standstill. The two main issues to solve are the roll and status of the Confession of Belhar in the new church and the structural model which should be used. The DRC are of the opinion that the acceptance of the former can not be used as a condition for unity, although it may be included in the confessional basis of the new church: but as not compulsory for any member of the church. Against this the General Synod of URCSA of 2008 again decided to make the acceptance of Belhar as a confession a condition for the process. They were only willing to proceed with unity talks if it was facilitated by members of the World Alliance of Reformed Churches. It seems as if there are less problems on the proposed structure as put forward by the joint conference of the family at Achterberg in 2007. The proposal is to start with a joint general synod which replaces the existing general synods. The DRC seem prepared to go this way, although the smaller members of the family seem to object. In the mean time the DRC remain committed to the process and are willing to talk to solve any difference or problem.

Journey from isolation

Since the Ottawa Consultation in 1982, the relationship between the Nederduitsch Hervormde Kerk van Afrika (NHKA) and the World Alliance of Reformed Churches (WARC) was nonexistent. In the NHKA it became progressively clear that it would be impossible to travel the road of faith alone. This article examined the factors which contributed to the growing isolation of the NHKA, especially nationalism, a particularistic ecclesiology and the rejection of Apartheid by international ecumenical bodies. It also reflected on efforts of the NHKA to return to the international ecumenical movement.

The historical context of the Accra Confession

This article places the Accra Confession, accepted at the 24th General Assembly of the World Alliance of Reformed Churches (WARC) (2004), within the historical context of the WARC’s struggle for economic justice in the face of globalisation. It moves beyond addressing such issues merely as ethical issues to rather viewing them as confessional issues of faith. It highlights the difficulties of the WARC to reach consensus on issues concerning economic justice. It also shows how the WARC has taken the lead in the ecumenical movement by engaging a broad spectrum of people – professionals and non-professionals, from the North and the South, rich and poor – to ensure that such a confession is a true reflection of the experiences of people at grass-roots level and that it speaks from the heart. The Accra Confession challenges Christians to take a faith stance on economic injustice.

Theological reflections on empire

Since the meeting of the World Alliance of Reformed Churches in Accra, Ghana (2004), and the adoption of the Accra Declaration, a debate has been raging in the churches about globalisation, socio-economic justice, ecological responsibility, political and cultural domination and globalised war. Central to this debate is the concept of empire and the way the United States is increasingly becoming its embodiment. Is the United States a global empire? This article argues that the United States has indeed become the expression of a modern empire and that this reality has considerable consequences, not just for global economics and politics but for theological refl ection as well.

‘Covenanting for Justice’? On the Accra Document, Reformed Theology and Reformed Ecclesiology

The essay provides a brief summary of the main argument of the Accra Document drafted by the World Alliance of Reformed Churches and entitled ‘Covenanting for Justice in the Economy and the Earth’. The focus is on discovering and describing the internal structure, the logic and focus, and thereby some of the most important implicit and explicit theological and ecclesiological convictions, suppositions and claims of the document, as far as possible in its own terminology. It then offers a tentative theological assessment, pointing out four very typical Reformed characteristics of the document, including its typical confessional nature and style. It finally suggests some ecclesiological implications arising from the document, again calling to mind four very specific characteristics of Reformed ecclesiology. On the whole, the essay serves as an invitation to further study, discussion and refl ection on the challenges and calling implied in the document.

Calvin and the Church Today: Ecclesiology as Received, Changed, and Adapted

Calvin's theological legacy is embraced somewhat differently by conservative-evangelical and mainstream Reformed churches today. This article identifies and illustrates themes in Calvin's ecclesiology that have shaping influence in Reformed churches today: the church as the gift of the Holy Spirit; the necessity of the visible church; the unity of the church; human solidarity through common creation in the image of God, solidarity of Christ, the true image of God with fallen humanity, and solidarity of Christians as members of the body of Christ; the freedom of the reformed church; the church and Israel; and the reign of God. Contemporary documents used as illustrations are the Accra Declaration of the World Alliance of Reformed Churches, the Belhar Confession from South Africa, and a poem from Argentina.]

The 24th Accra Assembly of the World Alliance of Reformed Churches and Ecumenical Movement

The 24th Accra Assembly of the World Alliance of Reformed Churches and Ecumenical Movement