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Is there a need for a
Reformed Fellowship?
By Rev. Bill Green
Executive Secretary - Confraternidad
Latinoamericana de Iglesias Reformadas (CLIR)
June 2000
In 1994 the first conversations began which resulted in the formation of the World Fellowship of Reformed Churches (WFRC - now having merged with the Internation Reformed Fellowship to form the World Reformed Fellowship) and its Latin American regional expression, the Confraternidad Latinoamericana de Iglesias Reformadas (CLIR). The three denominations which gave the first impulse to the Fellowship were the Iglesia Nacional Presbiteriana de México, the Presbyterian Church in America, and the Igreja Presbiteriana do Brazil. More than a dozen churches have since affiliated with the Fellowship from Latin America, Africa and India. In this article I wish to explore factors which call urgently for fraternal relations among reformed churches.
This century has witnessed the explosion of two things which will have a formidable impact on the foreseeable future. The first is urban explosion. According to David Barrett's statistics, only 14% of the world's population at the beginning of the 20th century lived in cities. Today we live in a world where almost half it's population is urban - and this movement has occurred entirely in one century! (Barrett, 1999:25). And if we also keep in mind that since the beginning of the 20th century the entire world population has more than tripled, we can begin to understand the global impact that urbanization is having. It is believed that during all of human history the urban population of the world oscillated around 10%. This means that even the "developed" civilizations of the past (we could think of Egypt, China, Greece, Rome, the Inca's) had the greatest portion of their inhabitants living in rural conditions. Cultural values and social structures were clearly influenced by this high percentage of rural life. For the first time in the history of the world we are seeing a massive shift toward urban cultures, urban civilizations.
There have been many studies on the giant shifts that world urbanization is provoking. Since it is a global phenomenon, many of the same manifestations are evident around the world, irregardless of culture or society. For example, urban poverty in all the world shares the common problems of lack of adequate housing, access to health treatment, access to work, family breakdown and loss of traditional cultural or social identity. Another effect of urbanization that virtually no culture has resisted is individualism. The great population centers of the world today are places of the greatest loneliness. Our cities have incubated a cruel individualism, where in general workers abound and work is short, converting individuals into instruments of production, nothing more. The family has also suffered in the city, and we see a marked increase in divorces, separations and a general lack of solidarity. For example, in Costa Rica the extended family has been something of great esteem in the past. Many Costa Rican families still maintain close family ties with parents, brothers and sisters, uncles and aunts. We are seeing, however, an increase in the number of people severed from any family structure. One cause of this are the greater number of divorces occurring. When a parent divorces and remarries, children may leave the home early because of bad treatment by a step-parent. Or using drugs or alcohol might earn one's expulsion from the home, commencing an unstable existence without family support. At the same time the pressure to earn more money in a world under the dark shadow of an out-of-control consumerism has sent many mothers into the work place, creating a series of social pressures and relational pressure not before contemplated. Many cultures which once had a healthy, solid family structure have succumbed to devastating forces in the city. Globalization has accompanied urbanization, tying together the economies of the world into complex webs. Many feel that these economies are managed by powerful forces, but there is a fatalistic sense of powerlessness to change things. Globalization has affected profoundly many cultures, bringing alien values which in turn have created new culture forms by mixing the old and the new. And finally, the convergence of all these things has deeply affected spirituality. In general, traditional religions are weakened when adherents move from a rural setting to the city. Usually this is due to the fact that traditional religious structures are lost, since many of these structures are related to family structures. The children of many very religious parents today live with virtually no religion. Millions of people live trapped in the web of consumerism, worshiping money as their god. On the other hand, we are seeing the resurgence of a sort of polytheism, a religious pluralism. This amorphous movement is often combined in convenient ways with local spiritism and mixed with other imported ideas - especially gnosticism which adapts itself to the situation. I don't have hard statistics, but conversations with book salesmen have confirmed that in some countries of Latin America and Europe the traffic of books dealing with New Age, Buddhism, and gnostic themes cannot keep up with the demand. When traditional religions are weakened by the city's fragmenting influence, there is often a wonderful opportunity for the gospel. At the same time, these new pluralistic religions, designed to help the consumerist survive in our new world, present serious challenges for the Church.
Summarizing this first point - urbanization has caused profound and permanent changes in many societies. These changes bring with them a series of important challenges for the Church. Above all, the fact that many cities of the world face similar social and spiritual challenges places before us a new opportunity - closer relationships for coordinating ministry. The very complexity of the problems we face demands integral and coordinated answers. The interrelated character of our economies and cultures today facilitate and require a global focus. Given the fact that the causes and results of sin in our midst are no longer limited to our own small village, we must take God's grace and righteousness beyond our village also. This can be effectively accomplished by means of the structure a fellowship can provide. A fellowship which is functioning well could promote the efficient sharing of information, of human and material resources, besides forming a network for communion and spiritual support to better minister in our tempestuous world.
The second explosion has been the Pentecostal and Charismatic movement. From inexistence at the beginning of this century, this movement today includes some 482,000,000 adherents - made up of people from Pentecostal denominations as well as those who are members of traditional denominations (Barrett, 1999:25). Even if the numbers were less, Pentecostal and Charismatics would still represent the biggest block after the Catholic church of Christian groupings. This pentecostal presence, together with the aberrations it has engendered, represents one of the biggest challenges for confessional, historic churches. The great success which pentecostalism has had in utilizing all forms of mass media has created an atmosphere within which, willingly or not, other protestants will have to work. This factor adds another complicating factor to our reformed work in the world. In Latin America, for instance, Reformed and Presbyterian churches face not only the Roman Catholic Church, not only the pressures of urbanization, but all this within a context that has been heavily influenced by pentecostalism. In my various travels to different parts, I have been amazed by the great similarities of the pentecostal and neo-pentecostal churches.
The "globalization of pentecostalism", if we can speak thus, must be studied carefully. There have been studies from different perspectives already - religious, social - but in my opinion work still needs to be done combining a study of the historic and theological roots of pentecostalism with a study of its explosive growth and its causes. Of special importance would be an analysis of the evolution of pentecostalism into neo-pentecostalism, with its emphasis on prosperity, psychology, and a worship service heavily designed to entertain.
The response of Presbyterian and Reformed churches to pentecostalism has been varied. Some groups simply ignore it and pretend it doesn't exist. Others discreetly incorporate some of its elements, and even some of its theology! Others take a reactionary stance. One thing is certain - pentecostalism is a phenomenon that all face, and it will not disappear in the near future. If we haven't come to the conviction of joining with pentecostalism, then we need a conscious position in our churches. The global presence of this movement calls for an international dialogue among reformed churches. Our experiences in one place could enrich the other churches.
This century has seen a variety of efforts and attempts toward cooperation among protestant denominations. Norman Thomas traces various currents which came out of the missions conference at Edinburgh in 1910. Some of these currents later merged to form the present World Council of Churches (Thomas, 1996:148-152). On a different track, commencing already in 1846, some protestant churches began the Evangelical Alliance. There were 800 church leaders present at the first, organizational meeting, representing 52 denominations. They formed a fellowship designed to express their unity in Christ. It is interesting to note the formative role that Presbyterians had in the formation of this assembly (Fuller, 1996:160). The World Evangelical Fellowship (WEF) evolved from this body, and it's present doctrinal statement is essentially the same one that formed the basis of the old Evangelical Alliance.
The results of councils and alliances have been varied. Nevertheless, no one can deny that many benefits have been shared. Important ones are the efforts made to protest persecution and free those in prison for religious reasons. Other benefits have been the sharing of resources, and the coordination of certain ministries.
The results of these alliances, however, have been directly related to the clarity or lack thereof of the group's vision. The majority began with a simple desire to express unity among the churches, and to foster fellowship. Other activities were added later as time progressed. Today, for example, the World Evangelical Fellowship promotes various aspects of ministry, among which are unity, church enrichment, social action, religious liberty, missions and theological reflection (Fuller, 1996:161). But the WEF did not begin with these goals, and obviously not all the member churches even today are involved in every activity.
The necessity of a Reformed fellowship
If we consider the following two matters I believe that the urgency of promoting a worldwide Reformed fellowship will become clear.
En the first place, the work of the Church worldwide faces most of the pressures that we mentioned above. The continuing urbanization of the world, the consequent changes in the family and society, and the varied spiritual challenges all require a firm and immediate response. And the global nature of these pressures demand that we extend to each other a helping hand as we seek solutions together. There are two reasons why we should join efforts. 1) Some churches are ahead of others in their experience of faith and obedience, while others are coming behind. In some countries, churches have already confronted many challenges of our modern world and developed responses, while in other countries some churches are just beginning this struggle. Brotherly love should impel us toward mutual support, the edification of the whole Church of Christ. If one group already has valuable experiences that are proven responses of the gospel, I believe that they have a Christian duty to concern themselves about others who are just beginning their struggle. It would be callous disinterest to turn our back upon a brother who could benefit from my experiences. 2) The existence of many small Reformed and Presbyterian groups demand consideration from other larger and stronger churches. In many cases (at least in Latin America) these small denominations are the result of quasi-abortive mission efforts by North American mission agencies, which have left orphan churches spread across the map. Faced with many difficulties both religious and social, these groups have not been able to move forward with a viable, reformed, mission effort. Their ministries are weak, their leaders are disconnected from other reformed groups, and their resources are very limited. Many are stagnated and show almost zero growth. But the worst part of all this is that in most cases these groups are the only expression of the reformed faith in their countries. These groups exist in countries dominated by Catholicism and Pentecostal churches (again, speaking of Latin America). Does not Christian compassion, coupled with a missionary vision, require a concentrated effort on behalf of these smaller brothers? And at the same time that we lend a helping hand, the challenge of looking outside our own borders will help renew our own commitments to world evangelization! These two factors make communication among reformed churches urgent, as we must make the burdens of those who are weaker our own. We have the same world in common - as we all move toward urbanization, globalization and related problems. We have the same faith in common. We have the same mission in common. The hour has come to pray together, plan together, and work together. The World Reformed Fellowship has come into being with this goal in mind.
Secondly, the theological currents blowing today require a renewed creativity and new efforts in order to respond with Biblical fidelity. The challenged posed by pentecostalism and neo-pentecostalism is not little. In fact, some Reformed and Presbyterian groups have been tempted to yield ground to these movements. And we must remember that our faith will be enriched as we foster communion between churches of the same confessional heritage. It might be that some groups are fervent in evangelism and can encourage others in the same. Maybe another group is slowly losing its reformed identity and needs orientation from others.
The defense of the faith is a significant reason in favor of joining hands together. It is no secret that in the Reformed and Presbyterian camp some denominations have betrayed essential elements of the faith, but these churches often exert influence in the ecclesiastical world. It is a step of courage to join together for the purpose of giving joint testimony of the faith "once for all entrusted to the saints." And it is a step of wisdom to be joined to others with the same theological convictions as we encourage one another in the task of guarding for our children the treasure of true faith.
For many reasons there is an urgency to place more attention on fraternal relationships. It is wise for many reasons to join our future with others of like mind. "In the multitude of counselors there is wisdom."
Obstacles
There are various obstacles which could impede the proper functioning of the Fellowship. I offer the following possibilities:
1) Unhealthy dependency upon North American or European missions. In my experience in Latin America, this is an aspect little understood by mission agencies. Sadly, I have witnessed the disinterest that some churches have to help or be helped by sister churches in their own region, only to be quite willing to run for aid to the foreign mission agency. This chosen dependency might be "beneficial" in the short run, but in the long run with will impede or kill the local dynamism so necessary to carry out an effective ministry. There is a place for foreign mission agencies. But when they practice colonialistic forms of missions, with little local commitment, little mutual responsibility, when their "aid" replaces sweating together in the trenches - then local initiative and discipline is stifled, things that are absolutely necessary for the work. The dependency on mission agencies that many churches presently exhibit is an obstacle to joint work in a fellowship.
2) Lack of a clear Reformed identity. Problems with a lack of identity are common in churches planted by mission agencies which fostered an unhealthy dependency and were not able to truly communicate a dynamic expression of their faith. On the other side, there apparently are people who are bored with their reformed heritage and want to be open to other ideas. When these "other ideas" are not clearly defined, a crisis of identity sets in. Something "new" is desired, but never clearly defined. Such a lack of identity could be an obstacle to cooperation in a reformed fellowship.
3) Lack of a fervent missionary vision. An introverted church has no interest in helping others, nor in being helped by others. As someone has said, we must cultivate a global vision for our local ministries. God has called us all to a specific ministry in a specific place - a local ministry. But our local ministry will be enriched and strengthened insofar as we give and receive from the global Church.
4) Inability to perceive demonic power in many currents today. The Bible teaches clearly that our struggle is spiritual in nature. In all the above factors that we have mentioned in this article which pose as challenges to the Church, there is a demonic aspect. The devil and sin work through poverty, consumerism, polytheism and individualism. Our struggle in the last instance is against one kingdom only - the kingdom of darkness. Christ's Church must not give itself the luxury of abstract and esoteric debates on fraternal relationships. We are at war! We need one another in a very profound way. Spiritual apathy produces a benumbed and torpid Church. If we are not aware of the eternal consequences of our ministry, then we will care little about the ministry of others. But when we understand that the eternal destiny of our people is at stake, the eternal destiny of our cities, our neighbors - then a desire will be ignited in our breast to join together in prayer, in fellowship, in mutual exhortation, and in joint efforts.
The World Reformed Fellowship has been formed to foster fellowship among confessional Reformed and Presbyterian churches, with the goal of helping member churches train leaders better and carry out a more effective evangelism. The vision from the beginning has been clear - fellowship and ministry, communion and service. The open wounds of our world cry out for a divine answer. Time is passing, night will soon come when no man can labor. Are we too busy with a thousand and one things while in the meantime great opportunities for the gospel pass by us? Are we spending our energy on secondary things while God uses others to reap His harvest? Now is the time to form together an army for the Lord, founded upon our Biblical and Reformed faith, taking one another by the hand. Some churches will be bigger, others smaller, some will need to be pushed, others are able to pull - but all with "our eyes fixed on Jesus, Author and Finisher of our faith."
God has blessed the World Reformed Fellowship with a good start. But there is still a long way to go before we are sailing at full steam. Can we count on you?
Works cited
Barrett, David B. & Johnson, Todd M. "Annual Statistical Table on Global Mission: 1999". International Bulletin of Missionary Research, vol. 23, No.1, Jan. 1999.
Fuller, W. Harold. "From the Evangelical Alliance to the World Evangelical Fellowship: 150 Years of Unity with a Mission". International Bulletin of Missionary Research, Vol. 20., No. 4, Oct. 1996.
Thomas, Norman E. "World Mission Conferences: What Impact to They Have?" International Bulletin of Missionary Research, Vol. 20., No. 4, Oct. 1996.