Review, Control, and Synods: The Church’s Connection
The great Cappadocian church father Gregory of Nazianzus, who chaired the Council on Constantinople which settled the Nicene Creed, said “I saw the end of not even one synod as being useful”. Replace “synod” with “presbytery” and you get the idea. Herman Bavinck relays a proverb, “Every [church] council gives birth to [further] battles.” To riff on Ecclesiastes: Of meetings there is no end.
I was asked to speak on that exciting topic of “review and control” and Westminster Confession of Faith 31, “On Synods and Councils”. This risks significant boredom in our listener, or alternatively, perhaps the polity nerds are the ones already here. Yet the subject of review and control has great relevance to the ministry and mission of the church
“Review and control” is a phrase used in the EPC’s constitution and throughout American Presbyterianism, and means that higher church courts (presbyteries to sessions, general assemblies/synods to presbyteries) have the right and responsibility to review the actions of their subordinate courts and to correct them if necessary. This relationship has a confessional basis. WCF 31.2 states…
You Must Be Baptized to Receive the Lord’s Supper – Article Up at Mere Orthodoxy
I have an article this morning up at Mere Orthodoxy. This summer I had several conversations with members of my congregation about this, and then the EPC General Assembly debated the topic. Looking around, I discovered there was very little actually written about this subject, and so wrote this to serve as a kind of googleable default for people wondering about this question.
Here’s an excerpt,
Discerning the body entails seeing and acknowledging in the sacrament what and why Jesus has acted for our salvation.
This last aspect of trust has a dual implication. On the one hand it means the act of faith: resting upon the body and blood of Jesus for salvation. Coming to the table, eating and drinking, is trusting in the work of Jesus on the cross for your salvation, which he gives to you as surely as you eat the bread and drink the cup. On the other hand, trusting Jesus means following him in repentance. He has bought us with his body and blood, and discerning that includes our acknowledgement of our grateful duty to him. Trusting Jesus means following him.
This is why discerning his body in the sacrament is part of our self-examination. We are judging whether we truly grasp our need for a savior and rest in the death of Jesus for that salvation. Failure to repent, the Corinthian problem, means that we don’t take the death of Jesus seriously: we welcome the benefits (salvation, the meal) without being moved to see that we and our sinful ways were the cause of Christ’s death.
A Positive Theological Vision for the CRC and Evangelicalism
Eric Davis and Aleah Marsden have written a well outlined vision for what a Reformed Catholic vision of the CRC would entail. They are happy that the CRC seems to be avoiding mainline liberalism but are wary that in doing so seems to be headed towards evangelicalism. Their proposal for a thicker set of identity markers (not just doctrine, but covenant, ecclesiology, and kingdom) and their articulation of it are excellent. In many ways their proposal maps onto my argument for how evangelicalism and pietiesm differ from confessionalism. There’s a lot they say worth commending, but these two lines in particular are excellent, “We applaud the desire by some to turn more toward evangelism, but we don’t think it requires turning to evangelicalism. A Reformed catholic emphasis on a covenant-keeping God is properly evangelistic in tone and tenor, and precisely what an exhausted culture desperately needs.”
An interesting difference between the CRC and my own EPC on this is the nature of confessionalism and doctrine. In the EPC the Westminster Standards are often relegated to the background. For us to become more Reformed Catholic would include recovering our confessional heritage and making Westminsterian logic our primary vocabulary. Davis and Marsden are concerned that the CRC is headed towards confessionalism (other CRC/RCA critics of the recent shift think that this is CRC moving from the Neo-Calvinism of Abraham Kuyper and Herman Bavinck to the New Calvinism of John Piper and Kevin DeYoung) stripped of the other dimensions necessary to hold a denomination together and keep congregations richly rooted. I don’t disagree with them that the church is more than its doctrine, but my experience with the Reformed Catholic movement is that historic Reformed dogma gets set aside in favor of shared practices. Reformed Catholicism is certainly more than shared confessions of faith, but it is not less than that and requires robust confessionalism to stay Reformed.
Abortion: Up or Down Since Dobbs?
Back in October, 2022 I noted that abortions were down nationally since the overturn of Roe v Wade and argued that anti-abortion laws saved lives on the whole. Since then there have been a number of headlines about how abortion numbers have gone way up compared to the pre-Dobbs era, which seems to indicate that women in states that banned abortions simply went elsewhere, undermining my 2022 observation.
However, John McCormack at The Dispatch yesterday argues that abortions are down in states that have banned it and are up in states that have increased funding for it. “While the number of abortions may indeed be up overall—in part due to trends that began before the Dobbs decision—it can also be true that laws restricting abortion since Dobbs have kept those numbers lower than they would be otherwise.” In short, the increase in abortions since Dobbs is not from women leaving anti-abortion states, but pro-abortion states increasing access and funding for their citizens. “The Society for Family Planning study estimates there were 208,000 fewer abortions performed in states with abortion bans since the Dobbs decision.” Abortion restrictions save lives.
